Several conferences between a Romish priest, a fanatick chaplain, and a divine of the Church of England concerning the idolatry of the Church of Rome, being a full answer to the late dialogues of T.G.
         Stillingfleet, Edward, 1635-1699.
      
       
         
           1679
        
      
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             Several conferences between a Romish priest, a fanatick chaplain, and a divine of the Church of England concerning the idolatry of the Church of Rome, being a full answer to the late dialogues of T.G.
             Stillingfleet, Edward, 1635-1699.
          
           [24], 550 p.
           
             Printed by M.W. for H. Mortlock ...,
             London :
             1679.
          
           
             Attributed to Edward Stillingfleet. cf. BM.
             T.G. is Thomas Godden. cf. DNB.
             Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library.
          
        
      
    
     
       
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         eng
      
       
         
           Godden, Thomas, 1624-1688.
           Catholic Church -- Controversial literature.
           Idols and images -- Worship -- Early works to 1800.
        
      
    
     
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           SEVERAL
           CONFERENCES
           Between
           a
           Romish
           Priest
           ,
           A
           Fanatick
           Chaplain
           ,
           AND
           A
           DIVINE
           OF
           THE
           Church
           of
           England
           ,
           Concerning
           the
           IDOLATRY
           OF
           THE
           CHURCH
           of
           ROME
           :
           Being
           a
           full
           Answer
           to
           the
           late
           Dialogues
           of
           
             T.
             G.
          
           
        
         
           LONDON
           ,
           Printed
           by
           
             M.
             W.
          
           for
           
             H.
             Mortlock
          
           at
           the
           Phoenix
           in
           St.
           
           Paul's
           Church-yard
           ,
           and
           at
           the
           
             White
             Hart
          
           in
           Westminster
           Hall.
           1679.
           
        
      
       
         
         
           Imprimatur
           ,
           Guil.
           Jane
           R.
           P.
           D.
           Hen.
           Episc.
           Lond.
           à
           sac
           .
           domest
           .
           
             
               May
               6.
               1679.
            
             
          
        
      
       
         
         
         
         
           THE
           PREFACE
           .
        
         
           THE
           following
           Discourses
           contain
           a
           full
           and
           distinct
           Answer
           to
           the
           late
           Dialogues
           of
           T.G.
           wherein
           the
           Reader
           may
           perceive
           what
           an
           easie
           Victory
           ,
           Truth
           ,
           when
           it
           stands
           its
           Ground
           ,
           will
           obtain
           over
           Wit
           and
           Subtilty
           .
           When
           the
           man
           who
           fell
           in
           the
           
             Olympick
             Games
          
           ,
           endeavoured
           
           by
           his
           Eloquence
           to
           perswade
           the
           spectators
           he
           was
           never
           down
           ,
           it
           is
           possible
           he
           might
           meet
           with
           some
           weak
           and
           others
           partial
           enough
           to
           believe
           him
           ;
           but
           the
           Judges
           could
           not
           but
           smile
           at
           their
           folly
           who
           did
           not
           discern
           the
           difference
           between
           the
           firmness
           of
           the
           ones
           standing
           and
           the
           others
           artificial
           rising
           ;
           the
           one
           might
           shew
           more
           art
           and
           dexterity
           ,
           but
           the
           other
           had
           more
           strength
           or
           some
           other
           advantage
           .
           I
           shall
           leave
           the
           Reader
           to
           judge
           in
           these
           combats
           who
           maintains
           his
           Ground
           best
           ,
           and
           who
           seeks
           chiefly
           to
           avoid
           the
           dis-reputation
           of
           losing
           
           it
           .
           He
           that
           keeps
           close
           to
           his
           Adversary
           ,
           declines
           no
           difficulty
           ,
           uses
           no
           reproachful
           language
           ,
           or
           disingenuous
           dealing
           ,
           hath
           certainly
           greater
           assurance
           of
           the
           Goodness
           of
           his
           Cause
           and
           more
           hopes
           to
           prevail
           ;
           than
           he
           that
           studies
           for
           shifts
           and
           evasions
           ,
           avoids
           the
           strongest
           arguments
           ,
           and
           flyes
           out
           into
           impertinent
           cavils
           and
           personal
           reflections
           ;
           which
           are
           great
           signs
           that
           the
           man
           is
           conscious
           of
           the
           badness
           of
           his
           Cause
           ,
           and
           despairs
           of
           success
           by
           any
           other
           means
           .
           And
           the
           Author
           of
           these
           Discourses
           desires
           that
           his
           Adversary
           and
           himself
           may
           
           stand
           or
           fall
           according
           to
           these
           measures
           .
        
         
           As
           to
           the
           manner
           of
           writing
           here
           used
           ,
           viz.
           by
           way
           of
           Dialogue
           ,
           it
           is
           that
           which
           his
           Adversary
           led
           him
           to
           ;
           and
           possibly
           ,
           where
           the
           decency
           of
           it
           is
           well
           observed
           ,
           it
           may
           make
           Controversie
           go
           down
           more
           pleasantly
           than
           otherwise
           it
           would
           .
           For
           there
           appears
           more
           life
           and
           vigour
           in
           a
           Discourse
           carried
           on
           by
           several
           persons
           of
           different
           humours
           and
           opinions
           ,
           than
           in
           one
           continued
           deduction
           of
           Reason
           .
           And
           the
           Author
           declares
           he
           intended
           no
           reflection
           on
           any
           sober
           party
           of
           men
           among
           us
           in
           
           the
           representation
           made
           of
           the
           Army-Chaplain
           ,
           who
           bears
           the
           third
           Part
           in
           the
           Conferences
           ;
           but
           only
           to
           shew
           the
           advantage
           the
           Popish
           Party
           takes
           from
           the
           weak
           and
           peevish
           exceptions
           which
           some
           men
           have
           made
           against
           the
           Church
           of
           England
           ;
           and
           how
           they
           insinuate
           themselves
           into
           them
           on
           the
           account
           of
           their
           prejudices
           against
           it
           ,
           and
           have
           made
           use
           of
           their
           indiscreet
           zeal
           to
           compass
           their
           own
           ends
           .
        
         
           Which
           is
           so
           far
           from
           being
           a
           Romance
           or
           Fiction
           ,
           that
           besides
           the
           footsteps
           which
           may
           be
           yet
           traced
           of
           these
           transactions
           ,
           
           by
           the
           means
           and
           instruments
           which
           were
           imploy'd
           about
           them
           ;
           we
           find
           that
           one
           of
           the
           most
           busie
           ●actors
           of
           the
           
             Roman
             Church
          
           ,
           wh●n
           he
           most
           confidently
           denyed
           the
           other
           parts
           of
           the
           late
           horrid
           design
           ,
           did
           not
           stick
           to
           avow
           and
           own
           this
           ,
           that
           they
           did
           hope
           to
           prevail
           at
           last
           by
           joyning
           their
           strength
           with
           the
           obstinate
           Dissenters
           in
           procuring
           a
           General
           Toleration
           ;
           which
           was
           all
           the
           Visible
           Design
           they
           were
           carrying
           on
           ,
           when
           these
           Discourses
           were
           written
           .
           Since
           which
           ,
           the
           face
           of
           things
           hath
           been
           so
           much
           alter'd
           among
           us
           ,
           and
           the
           times
           appear'd
           so
           busie
           and
           dangerous
           ,
           
           that
           it
           was
           thought
           more
           adviseable
           to
           respite
           the
           publishing
           of
           these
           Controversial
           Discourses
           till
           mens
           minds
           were
           a
           little
           calmed
           ;
           lest
           the
           Author
           of
           them
           should
           seem
           guilty
           of
           the
           impertinent
           diligence
           of
           
             Archimedes
             ,
             viz.
          
           of
           drawing
           lines
           in
           the
           Dust
           ,
           when
           the
           enemy
           was
           ready
           to
           destroy
           us
           .
        
         
           Had
           the
           Author
           had
           any
           occasion
           to
           have
           run
           away
           from
           the
           Argument
           under
           debate
           between
           him
           and
           his
           Adversary
           ,
           he
           did
           not
           want
           a
           fair
           opportunity
           in
           the
           present
           state
           of
           things
           ,
           to
           have
           put
           him
           in
           mind
           of
           something
           very
           different
           from
           an
           
           Irenicum
           .
           But
           he
           desired
           me
           to
           acquaint
           the
           Reader
           that
           he
           does
           so
           perfectly
           abhor
           this
           impertinent
           and
           disingenuous
           way
           of
           writing
           ,
           especially
           about
           matters
           of
           Religion
           ,
           that
           he
           could
           neither
           be
           provok'd
           nor
           tempted
           to
           it
           ,
           no
           not
           by
           so
           great
           and
           fresh
           an
           Example
           as
           he
           had
           all
           along
           before
           his
           eyes
           .
        
         
           May
           that
           Wise
           and
           Gracious
           God
           who
           hath
           hitherto
           defeated
           the
           cruel
           and
           malicious
           designs
           of
           our
           Churches
           enemies
           ,
           still
           preserve
           it
           under
           
             the
             shadow
             of
             his
             Wings
          
           ,
           and
           continue
           it
           
             a
             praise
             in
             the
             Earth
          
           .
        
      
       
         
         
           THE
           CONTENTS
           .
        
         
           
             First
             Conference
             ,
             Concerning
             the
             sense
             of
             the
             Church
             of
             England
             ,
             about
             the
             Idolatry
             of
             the
             Church
             of
             Rome
             .
          
           
             THE
             Introduction
             to
             it
             
               page
               1
            
             An
             account
             of
             T.
             G.'s
             late
             Dialogues
             
               p.
               10
            
          
           
             Of
             the
             genuine
             Sons
             of
             the
             Church
             of
             England
             according
             to
             
               T.
               G.
               p.
               11.19
            
          
           
             Of
             his
             intention
             about
             the
             sense
             of
             the
             
             Church
             of
             England
             in
             this
             matter
             
               p.
               15
            
          
           
             Of
             the
             nature
             of
             the
             Testimonies
             produced
             by
             Dr.
             
               St.
               p.
               20
            
          
           
             The
             argument
             from
             the
             Homilies
             defended
             
               p.
               22
            
          
           
             This
             charge
             of
             Idolatry
             proved
             to
             be
             no
             heat
             in
             the
             beginning
             of
             the
             Reformation
             .
             
               p.
               26
            
          
           
             The
             argument
             from
             the
             Rubrick
             for
             kneeling
             at
             the
             Communion
             at
             large
             considered
             .
             
               p.
               34
            
          
           
             No
             colour
             for
             Idolatry
             in
             kneeling
             at
             the
             Eucharist
             .
             
               p.
               35
            
          
           
             T.
             G.'s
             sense
             of
             the
             Rubrick
             examined
             .
             
               p.
               46
            
          
           
             Of
             material
             and
             formal
             Idolatry
             .
             
               p.
               52
            
          
           
             How
             far
             the
             
               Real
               presence
            
             is
             held
             by
             our
             Church
             .
             
               p.
               56
            
          
           
             
             Bertram's
             Book
             not
             the
             same
             with
             that
             of
             
               Joh.
               Scotus
               .
               p.
               63
            
          
           
             Of
             the
             
               Stercoranists
               .
               p.
               64
            
          
           
             Of
             
               Impanation
               .
               p.
               65
            
          
           
             Of
             a
             
               Corporeal
               Presence
               .
               p.
               68
            
          
           
             Of
             B.
             Abbots
             being
             a
             
               Puritan
               .
               p.
               74
            
          
           
             How
             far
             the
             Church
             of
             Rome
             is
             chargeable
             with
             Idolatry
             .
             
               p.
               79
            
          
           
             Mr.
             Thorndike
             vindicated
             from
             suspicion
             of
             Popery
             by
             a
             
               M
               S.
            
             of
             his
             own
             writing
             
             here
             published
             .
             
               p.
               85
            
          
           
             Arch-Bishop
             Whitgifts
             Testimony
             cleared
             .
             
               p.
               93
            
          
           
             Of
             the
             distinction
             between
             parts
             and
             circumstances
             of
             Worship
             .
             
               p.
               100
            
          
           
             How
             far
             the
             charge
             of
             Idolatry
             is
             agreeable
             to
             the
             Articles
             of
             our
             
               Church
               .
               p.
               103
            
          
        
         
           
             Second
             Conference
             ,
             About
             the
             Consequences
             of
             the
             Charge
             of
             
               Idolatry
               .
               p.
               113
            
          
           
             THE
             Introduction
             ,
             concerning
             the
             restauration
             of
             Learning
             ,
             being
             the
             true
             occasion
             of
             the
             Reformation
             .
             
               p.
               115
            
          
           
             Of
             the
             validity
             of
             Ordination
             on
             supposition
             of
             the
             charge
             of
             Idolatry
             .
             
               p.
               121
            
          
           
             Authority
             goes
             along
             with
             the
             power
             of
             Orders
             by
             the
             principles
             of
             the
             
               Roman
               Church
               .
               p.
               125
            
          
           
             Of
             the
             
               indelible
               Character
               .
               p.
               129
            
          
           
             
             The
             distinction
             between
             the
             power
             of
             Order
             and
             Jurisdiction
             examined
             .
             
               p.
               134
            
          
           
             Of
             excommunication
             
               ipso
               facto
            
             on
             the
             charge
             of
             Idolatry
             .
             
               p.
               141
            
          
           
             Dr.
             St.
             proved
             to
             have
             no
             design
             to
             undermine
             the
             Church
             of
             
               England
               .
               p.
               145
            
          
           
             The
             design
             of
             his
             Irenicum
             cleared
             .
             
               p.
               148
            
          
           
             How
             far
             the
             Being
             of
             a
             Church
             and
             the
             possibility
             of
             salvation
             consistent
             with
             the
             charge
             of
             Idolatry
             .
             
               p.
               151
            
          
           
             A
             large
             Testimony
             of
             B.
             
             Sanderson's
             to
             that
             purpose
             .
             
               p.
               153
            
          
           
             No
             necessity
             of
             assigning
             a
             
               distinct
               Church
            
             in
             all
             Ages
             .
             
               p.
               158
            
          
           
             No
             obligation
             to
             Communion
             with
             the
             
               Roman
               Church
               .
               p.
               161
            
          
           
             No
             parity
             of
             reason
             in
             separating
             from
             the
             Church
             of
             England
             ,
             and
             in
             her
             separation
             from
             
               Rome
               .
               p.
               168
            
          
           
             A
             passage
             in
             the
             Irenicum
             cleared
             .
             
               p.
               170
            
          
           
             How
             far
             Idolatry
             consistent
             with
             owning
             the
             
               fundamental
               Articles
            
             of
             
               Faith.
               p.
               175
            
          
           
             T.
             G.'s
             shuffling
             about
             the
             sense
             of
             the
             
               second
               Commandment
               .
               p.
               186
            
          
        
         
           
           
             Third
             Conference
             ,
             About
             the
             Nature
             of
             
               Idolatry
               .
               p.
               195
            
          
           
             AN
             abstract
             of
             the
             Design
             of
             Dr.
             
             St.'s
             general
             Discourse
             of
             the
             Nature
             of
             
               Idolatry
               .
               p.
               196
            
          
           
             Of
             the
             manner
             of
             T.
             G.'s
             answering
             it
             .
             
               p.
               200
            
          
           
             The
             postulata
             granted
             by
             him
             .
             
               p.
               203
            
          
           
             Many
             material
             omissions
             in
             T.
             G.'s
             Answer
             .
             
               p.
               205
            
          
           
             Of
             the
             
               Patronus
               Bonae
               Fidei
            
             and
             the
             service
             he
             doth
             the
             
               Papists
               .
               p.
               208
            
          
           
             The
             disparity
             between
             
               bowing
               towards
               the
               Altar
            
             and
             the
             
               Worship
               of
               Images
            
             at
             large
             cleared
             .
             
               p.
               211
            
          
           
             Of
             the
             difference
             between
             Reverence
             to
             
               sacred
               Places
            
             and
             Worship
             of
             
               Images
               .
               p.
               215
            
          
           
             The
             arguments
             of
             the
             
               Patronus
               Bonae
               Fidei
            
             ,
             against
             
               bowing
               towards
               the
               Altar
            
             ,
             answered
             .
             
               p.
               222
            
          
           
             
             The
             supposition
             of
             Transubstantiation
             doth
             not
             make
             it
             more
             reasonable
             .
             
               p.
               227
            
          
           
             Of
             Idolatry
             in
             the
             nature
             of
             the
             
               thing
               .
               p.
               233
            
          
           
             Of
             the
             Sinfulness
             of
             Idolatry
             antecedently
             to
             a
             positive
             Law.
             
               p.
               235
            
          
           
             T.
             G.'s
             principles
             justifie
             the
             
               Worship
               of
               God
            
             in
             any
             
               Creature
               .
               p.
               242
            
          
           
             
               Relative
               Worship
            
             condemned
             by
             the
             
               Primitive
               Church
               .
               p.
               248
            
          
           
             As
             great
             danger
             in
             the
             
               worship
               of
               Images
            
             as
             of
             Gods
             Creatures
             .
             
               p.
               252
            
          
           
             T.
             G.'s
             trifling
             about
             Meletetiques
             and
             
               Mystical
               Theology
               .
               p.
               255
            
          
           
             The
             incongruity
             of
             Worshipping
             Christ
             by
             a
             Crucifix
             .
             
               p.
               257
            
          
           
             Of
             the
             Nature
             and
             Kinds
             of
             
               Certainty
               .
               p.
               258
            
          
           
             Why
             the
             certainty
             of
             Religion
             called
             
               Moral
               .
               p.
               265
            
          
           
             Several
             sorts
             of
             Certainty
             of
             the
             Christian
             Faith.
             
               p.
               266
            
          
           
             Of
             the
             impossibility
             of
             falshood
             in
             it
             .
             
               p.
               268
            
          
           
             Dr.
             St.'s
             charge
             of
             Idolatry
             reaches
             to
             definitions
             of
             Councils
             and
             practises
             generally
             allowed
             .
             
               p.
               270
            
          
           
             The
             parallel
             about
             
               bowing
               towards
               the
               Altar
            
             ,
             farther
             answered
             .
             
               p.
               273
            
          
           
             His
             Fidelity
             in
             citations
             justified
             against
             
             T.
             G.'s
             cavils
             .
             
               p.
               276
            
          
           
             The
             citation
             of
             Lugo
             defended
             .
             
               p.
               277
            
          
           
             The
             parallel
             between
             Reverence
             to
             sacred
             places
             and
             things
             ,
             and
             the
             Worship
             of
             Images
             fully
             disproved
             .
             
               p.
               284
            
          
           
             The
             Citation
             of
             
               Greg.
               Nyssen
            
             entred
             upon
             .
             
               p.
               286
            
          
           
             The
             parallel
             between
             the
             Arian
             and
             Romish
             Idolatry
             defended
             .
             
               p.
               288
            
          
           
             T.
             G.'s
             exceptions
             against
             it
             answered
             .
             
               p.
               293
            
          
           
             Greg.
             Nyssen's
             Testimony
             cleared
             .
             p.
             303
          
           
             The
             difference
             of
             the
             practice
             of
             Invocation
             of
             Saints
             in
             the
             Church
             of
             Rome
             ,
             from
             the
             addresses
             in
             the
             fourth
             Century
             shewed
             in
             several
             particulars
             .
             
               p.
               306
            
          
           
             T.
             G.'s
             answer
             to
             the
             Council
             of
             Laodicea
             examined
             .
             
               p.
               314
            
          
           
             The
             testimony
             of
             Arnobius
             rightly
             cited
             by
             Dr.
             
               St.
               p.
               325
            
          
           
             Of
             
               relative
               Latria
            
             being
             given
             to
             Images
             .
             
               p.
               327
            
          
           
             Of
             
               inferiour
               Worship
            
             as
             distinct
             from
             Latria
             ,
             and
             neither
             of
             them
             shewed
             to
             clear
             the
             Church
             of
             Rome
             from
             Idolatry
             .
             
               p.
               337
            
          
        
         
           
           
             Fourth
             Conference
             ,
             About
             the
             Parallel
             between
             the
             Heathen
             and
             Romish
             Idolatry
             .
             
               p.
               349
            
          
           
             T.
             G.'s
             notion
             of
             Heathen
             Idolatry
             .
             
               p.
               350
            
          
           
             How
             far
             
             Jupiter's
             being
             the
             
               Supreme
               God
            
             relates
             to
             the
             main
             Controversie
             .
             
               p.
               351
            
          
           
             In
             what
             sense
             Jupiter
             might
             be
             called
             an
             
               Unknown
               God.
               p.
               354
            
          
           
             S.
             Augustin
             makes
             the
             true
             God
             to
             be
             truly
             worshipped
             by
             the
             Athenians
             .
             
               p.
               357
            
          
           
             T.
             G.'s
             exceptions
             answered
             .
             
               p.
               359
            
          
           
             The
             distinction
             between
             Jupiter
             of
             Greet
             ,
             and
             the
             supreme
             
               Jupiter
               .
               p.
               365
            
          
           
             The
             place
             of
             
               Rom.
               1.19
               ,
               20.
            
             not
             answered
             by
             
               T.
               G.
               p.
               369
            
          
           
             Aquinas
             his
             Testimony
             cleared
             .
             
               p.
               371
            
          
           
             The
             state
             of
             the
             Controversie
             about
             the
             Fathers
             .
             
               p.
               373
            
          
           
             
             
               Justin
               Martyr
            
             no
             friend
             to
             T.
             G.'s
             hypothesis
             .
             
               p.
               377
            
          
           
             Athenagoras
             at
             large
             cleared
             .
             
               p.
               379
            
          
           
             A
             threefold
             Jupiter
             among
             the
             Fathers
             .
             
               p.
               380
            
          
           
             
               Theophilus
               Antiochenus
            
             not
             to
             T.
             G.'s
             purpose
             .
             
               p.
               387
            
          
           
             Tertullian
             vindicated
             .
             
               p.
               388
            
          
           
             
               Clemens
               Alexandrinus
               .
               p.
               400
            
          
           
             
               Minucius
               Felix
               .
               p.
               405
            
          
           
             Other
             Testimonies
             rejected
             as
             impertinent
             .
             
               p.
               415
            
          
           
             T.
             G.'s
             Accounts
             of
             Heathen
             Idolatry
             examined
             .
             
               p.
               419
            
          
           
             First
             ,
             In
             taking
             their
             Images
             for
             Gods
             ,
             at
             large
             disproved
             .
             
               p.
               420
            
          
           
             
               (
               2.
            
             )
             In
             worshipping
             many
             
               false
               Gods
            
             ,
             that
             likewise
             disproved
             .
             
               p.
               429
            
          
           
             T.
             G.'s
             arguments
             answered
             .
             
               p.
               431
            
          
           
             The
             absurd
             consequences
             of
             this
             notion
             of
             Heathen
             Idolatry
             .
             
               p.
               440
            
          
           
             T.
             G.'s
             pittiful
             evasions
             as
             to
             the
             modern
             Idolaters
             .
             
               p.
               443
            
          
           
             
               (
               3.
            
             )
             In
             worshipping
             the
             Creatures
             instead
             
               of
               God
            
             ;
             the
             Nature
             of
             that
             Idolatry
             enquired
             into
             .
             
               p.
               457
            
          
           
             Worshipping
             the
             Creatures
             with
             respect
             to
             God
             as
             Soul
             of
             the
             world
             ,
             justifiable
             on
             the
             the
             same
             grounds
             with
             adoration
             of
             the
             
             Host.
             
               p.
               461
            
          
           
             Why
             it
             is
             Idolatry
             to
             give
             all
             external
             worship
             to
             the
             Creatures
             .
             
               p.
               467
            
          
           
             A
             twofold
             hypothesis
             of
             Heathen
             Idolatry
             .
             
               p.
               470
            
          
           
             The
             parallel
             as
             to
             the
             Church
             of
             Rome
             defended
             .
             
               p.
               473
            
          
           
             Of
             
               Appropriate
               Acts
            
             of
             Divine
             Worship
             .
             
               p.
               478
            
          
           
             What
             errour
             of
             judgement
             the
             act
             of
             Idolatry
             implyes
             .
             
               p.
               491
            
          
           
             
             Lugo's
             Testimony
             cleared
             .
             
               p.
               495
            
          
           
             Whether
             the
             Church
             hath
             power
             to
             discriminate
             Acts
             of
             Worship
             ?
             
               p.
               499
            
          
           
             How
             far
             circumstances
             discriminate
             Acts
             of
             Civil
             and
             Religious
             Worship
             ?
             
               p.
               501
            
          
           
             Whether
             the
             Church
             of
             Rome
             doth
             appropriate
             any
             Act
             of
             external
             adoration
             to
             God.
             
               p.
               522
            
          
           
             That
             the
             very
             Sacrifice
             of
             the
             Mass
             is
             offered
             in
             honour
             of
             Gods
             Creatures
             ,
             and
             consequently
             is
             not
             appropriated
             to
             the
             honour
             of
             God.
             
               p.
               526
            
          
           
             Dr.
             St.
             doth
             not
             differ
             from
             the
             Divines
             of
             the
             Church
             of
             England
             about
             the
             Sacrifice
             of
             the
             Mass.
             
               p.
               540
            
          
           
             How
             far
             the
             Sacrifice
             of
             the
             Mass
             may
             be
             said
             to
             be
             the
             Act
             of
             the
             People
             .
             
               p.
               542
            
          
        
      
       
         
         
         
           ERRATA
           .
        
         
           PAge
           108.
           
           Line
           11.
           dele
           not
           .
           p.
           161.
           l.
           21.
           dele
           not
           .
           p.
           215.
           l.
           7.
           r.
           savouring
           .
           p.
           232.
           l.
           13.
           r.
           declares
           .
           p.
           234.
           l.
           4.
           r.
           
             as
             so
             Sacred
          
           .
           p.
           246.
           l.
           15.
           for
           no
           ,
           r.
           do
           .
           p.
           261.
           l.
           4.
           for
           
             not
             so
          
           ,
           r.
           so
           .
           p.
           308.
           l.
           17.
           for
           Fallo
           ,
           r.
           Fullo
           .
           p.
           319.
           l.
           1.
           for
           Idolatry
           ,
           r.
           Idolaters
           .
           p.
           334.
           l.
           7.
           for
           
             I
             not
          
           ,
           r.
           
             I
             do
             not
          
           .
           p.
           511.
           l.
           5
           ,
           6.
           for
           matters
           ,
           r.
           matter
           .
        
      
    
     
       
         
         
           First
           Conference
           ,
           Concerning
           the
           sense
           of
           the
           Church
           of
           England
           ,
           about
           the
           Idolatry
           of
           the
           Church
           of
           Rome
           .
        
         
           
             Rom.
             P.
             
          
           
             YOU
             are
             well
             met
             at
             this
             Auction
             of
             Books
             .
             I
             have
             been
             present
             at
             many
             of
             them
             beyond
             Sea
             :
             but
             I
             never
             was
             at
             one
             in
             England
             before
             .
             How
             go
             the
             prices
             of
             Books
             here
             ?
          
        
         
           
             Fan.
             Ch.
             
          
           
             Very
             dear
             methinks
             ,
             by
             the
             Books
             I
             have
             bought
             ;
             but
             I
             find
             they
             are
             so
             catched
             up
             by
             our
             Brethren
             ,
             that
             if
             we
             will
             have
             them
             ,
             we
             must
             pay
             dear
             for
             them
             .
          
        
         
           
             R.
             P.
             
          
           
             May
             I
             know
             what
             they
             are
             Sir
             ?
          
        
         
           
             F.
             C.
             
          
           
             Only
             some
             few
             choice
             pieces
             which
             I
             have
             picked
             out
             of
             this
             great
             
             Catalogue
             ;
             such
             as
             ,
             Nepthali
             
               or
               the
               Groanings
               of
               the
               Church
               of
            
             Scotland
             ;
             Cooks
             
               Monarchy
               no
               Creature
               of
               Gods
               making
            
             ;
             but
             the
             things
             I
             most
             value
             are
             the
             Pamphlets
             ,
             such
             as
             
               Sermons
               before
               the
               Long
               Parliament
            
             in
             several
             volumes
             .
             And
             a
             rare
             Collection
             of
             
               Authors
               about
               Liberty
               of
               Conscience
            
             .
          
        
         
           
             R.
             P.
             
          
           
             Are
             there
             so
             many
             Books
             to
             be
             had
             about
             
               Liberty
               of
               Conscience
            
             ?
          
        
         
           
             F.
             C.
             
          
           
             Yes
             ;
             a
             great
             many
             have
             written
             for
             and
             against
             it
             .
          
        
         
           
             R.
             P.
             
          
           
             Who
             are
             they
             who
             have
             written
             for
             it
             ?
          
        
         
           
             F.
             C.
             
          
           
             To
             tell
             you
             the
             truth
             ,
             some
             of
             the
             same
             who
             wrote
             against
             it
             heretofore
             ;
             but
             they
             are
             now
             more
             enlightned
             ;
             as
             those
             who
             wrote
             against
             Separation
             when
             time
             was
             ,
             are
             now
             the
             greatest
             advocates
             for
             it
             .
             For
             ,
             there
             are
             some
             providential
             Truths
             ,
             which
             vary
             according
             to
             circumstances
             .
             Do
             not
             we
             see
             the
             Papists
             ,
             who
             were
             thought
             the
             greatest
             enemies
             to
             toleration
             in
             the
             world
             ,
             now
             plead
             most
             vehemently
             for
             it
             ?
             and
             are
             even
             angry
             with
             us
             for
             not
             acting
             sufficiently
             in
             this
             cause
             against
             the
             Church
             of
             England
             .
             But
             because
             I
             take
             you
             for
             a
             friend
             by
             your
             enquiring
             after
             these
             Books
             ,
             I
             must
             tell
             you
             ,
             it
             is
             yet
             a
             disputable
             
             point
             among
             us
             ,
             how
             far
             we
             may
             joyn
             with
             Antichrist
             ,
             to
             promote
             the
             interest
             of
             Christ
             ;
             And
             some
             insist
             on
             that
             place
             to
             prove
             the
             unlawfulness
             of
             it
             ,
             
               Be
               ye
               not
               unequally
               yoked
            
             ;
             others
             again
             prove
             it
             lawful
             ,
             because
             it
             is
             said
             ,
             
               Yet
               not
               altogether
               with
               the
               Fornicators
               of
               this
               world
               —
               or
               with
               Idolaters
               :
            
             whence
             they
             observe
             ,
             that
             they
             may
             joyn
             with
             them
             in
             some
             things
             ,
             or
             for
             some
             ends
             ;
             but
             
               not
               altogether
               ,
               i.
               e.
            
             they
             must
             not
             joyn
             with
             them
             in
             their
             Idolatries
             ,
             but
             they
             may
             against
             the
             Church
             of
             England
             .
          
        
         
           
             R.
             P.
             
          
           
             This
             is
             too
             publick
             a
             place
             to
             talk
             of
             these
             matters
             in
             :
             but
             may
             we
             not
             withdraw
             into
             the
             next
             room
             ;
             for
             I
             have
             a
             great
             mind
             to
             set
             you
             right
             in
             this
             main
             point
             of
             present
             concernment
             .
             And
             if
             the
             Papists
             should
             be
             found
             not
             to
             be
             Idolaters
             ,
             a
             great
             part
             of
             your
             difficulty
             is
             gone
             .
             Do
             you
             think
             ,
             it
             is
             not
             fit
             for
             you
             to
             be
             better
             informed
             in
             this
             matter
             ,
             when
             a
             thing
             of
             so
             great
             consequence
             depends
             upon
             it
             ,
             as
             your
             deliverance
             from
             the
             persecution
             of
             the
             Church
             of
             England
             ?
             which
             you
             know
             ,
             we
             have
             all
             sighed
             and
             groaned
             for
             ,
             a
             long
             time
             .
             It
             is
             in
             vain
             for
             any
             of
             you
             to
             expect
             favour
             from
             thence
             ,
             as
             long
             as
             she
             is
             
             able
             to
             stand
             .
             For
             if
             the
             Bishops
             were
             never
             so
             much
             inclined
             to
             it
             ,
             how
             could
             they
             possibly
             give
             ease
             to
             you
             without
             destroying
             themselves
             ?
             And
             since
             the
             dissenting
             parties
             are
             so
             different
             among
             themselves
             in
             their
             light
             and
             attainments
             ,
             it
             is
             impossible
             to
             please
             any
             one
             party
             ,
             without
             displeasing
             all
             the
             rest
             .
             Comprehension
             is
             a
             meer
             snare
             and
             temptation
             to
             the
             Brethren
             ,
             being
             a
             design
             to
             prefer
             some
             ,
             and
             to
             leave
             the
             rest
             in
             the
             lurch
             .
             Let
             us
             all
             joyn
             our
             strengths
             together
             ,
             to
             pull
             down
             this
             Church
             of
             England
             ,
             and
             then
             ,
             though
             there
             be
             
               a
               King
               in
            
             Israel
             ,
             
               every
               one
               may
               do
               what
               seemeth
               good
               in
               his
               own
               eyes
               .
            
          
        
         
           
             F.
             C.
             
          
           
             I
             doubt
             you
             are
             not
             well
             seen
             in
             Scripture
             ;
             for
             the
             Text
             is
             ,
             
               In
               those
               dayes
               there
               was
               no
               King
               in
               Israel
               ,
               and
               every
               one
               did
               what
               seemed
               good
               in
               his
               own
               eyes
               :
            
             whence
             you
             may
             observe
             a
             special
             hint
             by
             the
             by
             ,
             that
             Toleration
             agrees
             best
             with
             a
             Common-wealth
             .
             But
             this
             to
             your self
             :
             and
             you
             might
             justly
             wonder
             at
             this
             freedom
             with
             you
             ;
             but
             that
             I
             remember
             you
             many
             years
             ago
             ,
             when
             you
             and
             I
             preached
             up
             the
             Fifth
             Monarchy
             together
             in
             the
             Army
             .
             Those
             were
             glorious
             dayes
             !
             Ah
             the
             Liberty
             we
             then
             enjoyed
             !
             Did
             we
             then
             think
             ,
             the
             good
             
             old
             Cause
             would
             ever
             have
             ended
             thus
             ?
             Well!
             It
             is
             good
             to
             be
             silent
             in
             bad
             times
             .
             But
             methinks
             you
             and
             I
             however
             may
             retire
             and
             talk
             over
             old
             stories
             ,
             and
             refresh
             our
             memories
             with
             former
             out-goings
             together
             .
             For
             here
             is
             little
             at
             present
             for
             us
             to
             do
             .
          
        
         
           
             R.
             P.
             
          
           
             Whereabouts
             are
             they
             now
             in
             the
             Catalogue
             ?
          
        
         
           
             F.
             C.
             
          
           
             Among
             the
             Fathers
             ;
             those
             
               Old-Testament
               Divines
            
             .
             What
             lights
             have
             we
             seen
             since
             their
             dayes
             !
             We
             need
             not
             trouble
             our selves
             about
             them
             .
             But
             I
             observe
             the
             Church
             of
             England
             men
             buy
             them
             up
             at
             any
             rate
             .
             What
             prices
             do
             they
             give
             for
             a
             
               Justin
               Martyr
            
             ,
             or
             Epiphanius
             or
             Philo
             ,
             who
             they
             say
             was
             a
             meer
             Jew
             ?
             How
             must
             they
             starve
             their
             people
             with
             the
             Divinity
             of
             these
             men
             ?
             How
             much
             of
             the
             good
             Divinity
             of
             the
             late
             times
             might
             they
             have
             for
             the
             money
             ?
             We
             cannot
             but
             pity
             their
             blindness
             .
             But
             I
             see
             we
             cannot
             be
             here
             so
             private
             as
             we
             wished
             ;
             for
             yonder
             sits
             a
             Divine
             of
             the
             Church
             of
             England
             ,
             who
             I
             suppose
             ,
             is
             the
             person
             ,
             who
             bought
             so
             many
             Fathers
             at
             the
             last
             Auction
             ,
             as
             though
             he
             had
             a
             mind
             to
             write
             against
             the
             Papists
             .
          
        
         
           
           
             R.
             P.
             
          
           
             Sit
             you
             by
             a
             while
             ;
             and
             we
             will
             talk
             of
             our
             matters
             another
             time
             .
             I
             have
             been
             much
             abroad
             since
             you
             and
             I
             were
             first
             acquainted
             ,
             and
             have
             lately
             brought
             over
             a
             new
             Book
             from
             Paris
             .
             You
             shall
             see
             how
             I
             will
             handle
             him
             ;
             and
             if
             you
             put
             in
             upon
             occasion
             ,
             you
             shall
             find
             by
             this
             experiment
             ,
             what
             success
             our
             united
             forces
             would
             have
             against
             the
             Church
             of
             England
             .
          
        
         
           
             F.
             C.
             
          
           
             Do
             you
             begin
             ;
             and
             you
             shall
             see
             how
             I
             will
             second
             you
             ,
             when
             occasion
             offers
             it self
             .
          
        
         
           
             R.
             P.
             
          
           
             Sir
             ,
             I
             perceive
             the
             Divines
             of
             the
             Church
             of
             England
             ,
             do
             buy
             up
             the
             Fathers
             very
             much
             at
             Auctions
             .
             I
             wonder
             that
             any
             who
             read
             the
             Fathers
             can
             be
             for
             the
             Church
             of
             England
             .
          
        
         
           
             Pr.
             Div.
             
          
           
             And
             I
             do
             more
             wonder
             at
             you
             for
             saying
             so
             .
             For
             therefore
             we
             are
             for
             the
             Church
             of
             England
             ,
             because
             we
             read
             both
             Scripture
             and
             Fathers
             .
          
        
         
           
             R.
             P.
             
          
           
             To
             what
             purpose
             is
             all
             this
             charge
             and
             pains
             ,
             if
             there
             be
             an
             infallible
             Church
             ?
          
        
         
           
             P.
             D.
             
          
           
             Therefore
             to
             good
             purpose
             ;
             because
             there
             is
             no
             
               one
               Church
            
             infallible
             .
          
        
         
           
             R.
             P.
             
          
           
             Is
             there
             not
             a
             
               Catholick
               Church
            
             ?
          
        
         
           
             P.
             D.
             
          
           
             Do
             you
             think
             I
             have
             forgotten
             my
             Creed
             ?
          
        
         
           
           
             R.
             P.
             
          
           
             Which
             is
             that
             
               Catholick
               Church
            
             ?
          
        
         
           
             P.
             D.
             
          
           
             Which
             of
             all
             the
             parts
             is
             the
             whole
             ?
             Is
             that
             your
             wise
             question
             ?
             Do
             not
             you
             know
             the
             Christian
             Church
             hath
             been
             broken
             into
             different
             Communions
             ever
             since
             the
             four
             General
             Councils
             ,
             and
             continues
             so
             to
             this
             day
             ?
             What
             do
             you
             mean
             by
             the
             
               Catholick
               Church
            
             ?
          
        
         
           
             R.
             P.
             
          
           
             I
             mean
             the
             Church
             of
             Rome
             .
          
        
         
           
             P.
             D.
             
          
           
             Then
             you
             ask
             me
             ,
             which
             is
             the
             Church
             of
             Rome
             ?
             but
             what
             need
             you
             ask
             that
             ,
             since
             you
             know
             it
             already
             ?
          
        
         
           
             R.
             P.
             
          
           
             But
             the
             
               Roman
               Church
            
             is
             the
             
               Catholick
               Church
            
             .
          
        
         
           
             P.
             D.
             
          
           
             You
             may
             as
             well
             say
             ,
             London
             is
             England
             ,
             or
             England
             the
             World.
             And
             why
             may
             not
             we
             call
             England
             the
             World
             ,
             because
             the
             rest
             of
             the
             world
             is
             divided
             from
             it
             ;
             as
             you
             the
             
               Roman
               Church
            
             the
             
               Catholick
               Church
            
             ;
             because
             the
             other
             Churches
             are
             separated
             in
             Communion
             from
             it
             ?
          
        
         
           
             R.
             P.
             
          
           
             I
             mean
             the
             
               Roman
               Church
            
             is
             the
             Head
             and
             Fountain
             of
             
               Catholick
               Doctrine
            
             ;
             and
             other
             Churches
             are
             pure
             and
             sound
             as
             they
             do
             agree
             with
             it
             .
          
        
         
           
             P.
             D.
             
          
           
             Your
             proposition
             is
             not
             so
             self-evident
             ,
             that
             the
             bare
             knowing
             your
             meaning
             ,
             must
             make
             me
             assent
             .
             I
             pray
             first
             prove
             what
             you
             say
             ,
             before
             I
             yield
             .
          
        
         
           
           
             R.P.
             
          
           
             Was
             not
             the
             Church
             of
             Rome
             once
             a
             sound
             and
             
               Catholick
               Church
            
             ?
          
        
         
           
             P.
             D.
             
          
           
             What
             then
             ?
             so
             was
             the
             Church
             of
             Jerusalem
             ,
             of
             Antioch
             ,
             and
             Alexandria
             ;
             and
             so
             were
             the
             seven
             Churches
             of
             Asia
             .
             Were
             all
             these
             Heads
             and
             Fountains
             too
             ?
          
        
         
           
             R.
             P.
             
          
           
             But
             S.
             Paul
             speaks
             of
             the
             Church
             of
             Rome
             .
          
        
         
           
             P.
             D.
             
          
           
             He
             doth
             so
             ;
             but
             not
             much
             to
             her
             comfort
             ;
             for
             he
             supposes
             
               she
               may
               be
               broken
               off
               through
               unbelief
               ,
            
             as
             well
             as
             any
             other
             Church
             ?
          
        
         
           
             R.
             P.
             
          
           
             Doth
             not
             S.
             Paul
             say
             ,
             
               that
               the
               Roman
               faith
               was
               spoken
               of
               throughout
               the
               World
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             What
             then
             I
             beseech
             you
             ?
             doth
             it
             follow
             that
             faith
             must
             alwayes
             continue
             the
             same
             any
             more
             than
             that
             the
             Church
             of
             Philadelphia
             must
             at
             this
             day
             be
             ,
             what
             it
             was
             when
             S.
             John
             wrote
             those
             great
             commendations
             of
             it
             ?
             These
             are
             such
             slender
             proofs
             that
             you
             had
             as
             good
             come
             to
             downright
             begging
             the
             Cause
             ,
             as
             pretend
             to
             maintain
             it
             after
             such
             a
             manner
             .
             The
             faith
             of
             Rome
             was
             not
             more
             spoken
             of
             in
             the
             Apostles
             dayes
             ,
             than
             its
             errours
             and
             corruptions
             have
             been
             since
             .
          
        
         
           
             R.
             P.
             
          
           
             These
             are
             general
             words
             ;
             name
             me
             one
             of
             those
             errours
             and
             corruptions
             .
          
        
         
           
             P.
             D.
             
          
           
             For
             this
             time
             ,
             I
             will
             name
             the
             
             publick
             and
             allowed
             Worship
             of
             your
             Church
             ,
             which
             after
             all
             your
             shifts
             and
             evasions
             I
             cannot
             excuse
             from
             Idolatry
             .
          
        
         
           
             R.
             P.
             
          
           
             How
             is
             that
             ?
             Idolatry
             ?
             God
             forbid
             .
             I
             did
             not
             expect
             this
             charge
             from
             a
             Divine
             of
             the
             Church
             of
             England
             .
             I
             was
             prepared
             to
             receive
             it
             ,
             from
             my
             old
             
               Fanatick
               acquaintance
            
             here
             :
             he
             would
             have
             thundered
             me
             with
             the
             Texts
             of
             Antichrist
             ,
             and
             the
             Whore
             of
             Babylon
             ,
             and
             have
             quoted
             half
             the
             Book
             of
             the
             Revelations
             against
             me
             ,
             before
             this
             time
             ,
             if
             we
             had
             not
             espyed
             you
             in
             the
             Room
             .
             But
             I
             perceive
             though
             your
             Artillery
             may
             be
             different
             ,
             your
             charge
             is
             the
             same
             .
             I
             pray
             tell
             me
             ,
             how
             long
             is
             it
             since
             you
             of
             the
             Church
             of
             England
             have
             maintained
             this
             charge
             ?
             For
             ,
             I
             have
             been
             often
             told
             ,
             that
             only
             one
             late
             Defender
             of
             your
             Church
             ,
             hath
             advanced
             two
             new
             charges
             against
             the
             Church
             of
             Rome
             ,
             viz.
             Fanaticism
             and
             Idolatry
             ,
             and
             that
             the
             
               true
               Sons
            
             of
             the
             Church
             of
             England
             disown
             them
             both
             ▪
          
        
         
           
             P.
             D.
             
          
           
             Whoever
             told
             you
             so
             hath
             deceived
             you
             ;
             but
             it
             is
             not
             the
             only
             thing
             they
             have
             deceived
             you
             in
             .
             I
             never
             yet
             saw
             so
             much
             as
             a
             tolerable
             Answer
             to
             the
             Charge
             of
             Fanaticism
             .
             And
             for
             that
             of
             Idolatry
             ,
             the
             Authour
             you
             mean
             ,
             hath
             proved
             beyond
             contradiction
             ,
             
               that
               it
               hath
               
               been
               managed
               against
               the
               Church
               of
            
             Rome
             ,
             
               by
               the
               greatest
               and
               most
               learned
               Defenders
               of
               the
               Church
               of
            
             England
             ,
             
               and
               the
               most
               genuine
               sons
               of
               it
               ,
               ever
               since
               the
               Reformation
               .
            
          
        
         
           
             R.P.
             
          
           
             But
             have
             not
             you
             seen
             ,
             what
             
               T.
               G.
            
             hath
             said
             to
             all
             that
             ,
             and
             how
             he
             hath
             shewed
             
               that
               his
               Witnesses
               were
               incompetent
            
             ?
          
        
         
           
             P.
             D.
             
          
           
             I
             have
             both
             seen
             and
             considered
             all
             that
             
               T.
               G.
            
             hath
             said
             ,
             and
             compared
             it
             with
             Dr.
             Stillingfleets
             Reply
             in
             the
             
               General
               Preface
            
             to
             his
             Answers
             .
             And
             I
             must
             declare
             to
             you
             ,
             that
             if
             the
             sense
             of
             a
             Church
             may
             be
             known
             by
             the
             concurrent
             sense
             of
             her
             most
             eminent
             Divines
             ,
             or
             by
             her
             most
             
               Authentick
               Acts
            
             ,
             as
             by
             the
             Book
             of
             
               Homilies
               ,
               Forms
            
             of
             Prayer
             and
             
               Thanksgivings
               ,
               Rubricks
               ,
               Injunctions
            
             ,
             the
             Judgement
             of
             Convocation
             ,
             even
             that
             of
             MDCXL
             ,
             Dr.
             St.
             hath
             made
             it
             evident
             ,
             that
             the
             charge
             of
             Idolatry
             is
             agreeable
             to
             the
             sense
             of
             the
             Church
             of
             England
             .
          
        
         
           
             R.
             P.
             
          
           
             You
             thought
             
               T.
               G.
            
             would
             have
             quitted
             this
             Post
             upon
             Dr.
             
             St's
             second
             charge
             ;
             but
             you
             are
             mistaken
             in
             him
             ;
             for
             I
             have
             brought
             over
             a
             Book
             of
             Dialogues
             from
             Paris
             ,
             wherein
             
               T.
               G.
            
             undertakes
             again
             to
             prove
             this
             to
             be
             only
             the
             Charge
             of
             Fanaticks
             ,
             and
             not
             of
             the
             Church
             
             of
             England
             nor
             of
             the
             
               Genuine
               Sons
            
             of
             it
             .
          
        
         
           
             F.
             C.
             
          
           
             It
             is
             true
             ;
             we
             whom
             you
             call
             Fanaticks
             do
             charge
             the
             Church
             of
             Rome
             ,
             or
             rather
             the
             Synagogue
             of
             Antichrist
             ,
             with
             Idolatry
             ;
             for
             ,
             Is
             it
             not
             said
             ,
             
               And
               they
               Worshipped
               the
               Beast
            
             ?
             But
             you
             must
             know
             for
             your
             comfort
             ,
             that
             we
             do
             likewise
             charge
             the
             Church
             of
             England
             with
             it
             .
             For
             what
             are
             all
             their
             bowings
             ,
             and
             kneelings
             ,
             and
             crossings
             ,
             but
             vain
             imaginations
             ?
             and
             the
             Worship
             of
             them
             is
             as
             bad
             as
             the
             Worship
             of
             Images
             .
             And
             do
             not
             they
             make
             an
             Idol
             of
             the
             
               Common
               Prayer
            
             ?
          
        
         
           
             P.
             D.
             
          
           
             This
             is
             not
             fair
             ,
             Gentlemen
             ;
             but
             one
             at
             once
             I
             beseech
             you
             .
             As
             to
             your
             charge
             of
             the
             Church
             of
             England
             ,
             I
             shall
             be
             ready
             to
             answer
             it
             ,
             when
             you
             can
             agree
             to
             bring
             it
             in
             .
             I
             now
             desire
             to
             know
             ,
             what
             evidence
             
               T.
               G.
            
             brings
             to
             prove
             the
             Charge
             of
             Idolatry
             not
             to
             be
             agreeable
             to
             the
             sense
             of
             the
             Church
             of
             England
             .
             Hath
             he
             brought
             other
             Homilies
             ,
             other
             Injunctions
             ,
             other
             Rubricks
             ,
             other
             Convocations
             ,
             or
             at
             least
             other
             Divines
             ,
             generally
             received
             and
             owned
             for
             the
             
               Genuine
               Sons
            
             of
             this
             Church
             ,
             who
             have
             from
             time
             to
             time
             freed
             the
             Church
             of
             Rome
             from
             Idolatry
             ,
             and
             looked
             upon
             
             the
             charge
             ,
             not
             only
             as
             unjust
             but
             pernicious
             and
             destructive
             to
             the
             Being
             of
             a
             Church
             ?
             Nay
             ,
             can
             he
             produce
             any
             one
             Divine
             of
             the
             Church
             of
             England
             ,
             before
             the
             Convocation
             MDCXL
             ,
             that
             ever
             said
             any
             such
             thing
             ,
             or
             did
             wholly
             acquit
             the
             Church
             of
             Rome
             from
             this
             charge
             ?
             If
             not
             ,
             let
             him
             not
             think
             ,
             we
             have
             a
             new
             Church
             made
             after
             another
             model
             ,
             and
             upon
             new
             principles
             ,
             or
             that
             those
             can
             be
             esteemed
             the
             genuine
             Sons
             of
             it
             ,
             who
             contradict
             the
             sense
             of
             the
             Church
             ever
             since
             the
             Reformation
             .
             If
             there
             be
             any
             such
             among
             us
             ,
             they
             ought
             first
             to
             be
             proved
             to
             be
             true
             Sons
             of
             our
             Church
             ,
             before
             their
             testimony
             be
             allowed
             ,
             which
             if
             I
             be
             not
             mistaken
             ,
             will
             be
             much
             harder
             ,
             than
             to
             prove
             the
             Charge
             of
             Idolatry
             to
             be
             agreeable
             to
             the
             sense
             of
             it
             .
             But
             what
             method
             doth
             
               T.
               G.
            
             take
             in
             this
             matter
             ?
          
        
         
           
             R.P.
             
          
           
             
               T.
               G.
            
             like
             a
             wary
             man
             disputes
             in
             Masquerade
             .
             For
             he
             doth
             not
             think
             fit
             to
             appear
             in
             his
             own
             Person
             ;
             but
             he
             brings
             in
             a
             Conformist
             ,
             and
             a
             Non-conformist
             arguing
             the
             point
             .
             And
             the
             Conformist
             speaks
             T.
             G.'s
             sense
             in
             acquitting
             the
             Church
             of
             Rome
             ;
             and
             the
             Non-conformist
             vindicates
             Dr.
             St.
             and
             makes
             a
             pitiful
             defence
             of
             him
             .
          
        
         
           
           
             P.D.
             
          
           
             It
             was
             very
             wittily
             done
             .
             And
             the
             Scene
             was
             well
             enough
             laid
             ,
             if
             the
             plot
             were
             only
             to
             represent
             Dr.
             St.
             as
             a
             secret
             enemy
             to
             the
             Church
             of
             England
             ,
             as
             I
             suppose
             it
             was
             .
             But
             to
             what
             purpose
             are
             all
             those
             personal
             reflections
             :
             and
             some
             repeated
             over
             and
             over
             ,
             with
             so
             much
             appearance
             of
             rancour
             and
             ill
             will
             ,
             as
             doth
             not
             become
             a
             man
             of
             any
             common
             ingenuity
             ?
             Can
             the
             
               Catholick
               Cause
            
             be
             maintained
             by
             no
             other
             Arts
             than
             these
             ?
             Methinks
             
               T.
               G.
            
             might
             have
             let
             the
             little
             Whifflers
             in
             Controversie
             ,
             such
             as
             the
             Authour
             of
             the
             
               Address
               to
               the
               Parliament
            
             ,
             and
             of
             that
             precious
             Pamphlet
             called
             
               Jupiter
               Dr.
               St's
               supreme
               God
            
             ,
             &c.
             to
             have
             made
             a
             noise
             at
             they
             know
             not
             what
             ;
             crying
             out
             upon
             him
             
               as
               an
               enemy
               to
               the
               Church
               of
            
             England
             ,
             (
             because
             he
             defends
             her
             cause
             to
             their
             great
             vexation
             )
             and
             
               as
               a
               friend
               to
               Pagan
               Idolatry
               ,
            
             (
             because
             he
             hath
             laid
             open
             the
             folly
             of
             yours
             .
             )
             These
             are
             such
             weak
             assaults
             as
             expose
             your
             cause
             to
             the
             contempt
             of
             all
             wise
             men
             ;
             who
             expect
             reason
             should
             be
             answered
             with
             reason
             ,
             and
             not
             with
             calumnies
             and
             reproaches
             :
             which
             in
             my
             apprehension
             Dr.
             St.
             ought
             to
             rejoyce
             in
             as
             the
             marks
             of
             victory
             ;
             for
             while
             they
             have
             any
             other
             ammunition
             left
             ,
             
             no
             enemies
             will
             betake
             themselves
             to
             dirt
             and
             stones
             .
             When
             I
             read
             through
             the
             
               First
               Part
            
             of
             T.
             G.'s
             Dialogues
             ,
             and
             observed
             how
             industriously
             he
             set
             himself
             to
             bespatter
             his
             Adversary
             ,
             and
             raked
             all
             the
             Kennels
             he
             could
             for
             that
             purpose
             ,
             (
             especially
             that
             of
             the
             
               Patronus
               bonae
               Fidei
               ,
               &c.
            
             )
             I
             could
             not
             but
             think
             of
             an
             animal
             ,
             which
             being
             closely
             pursued
             and
             in
             great
             danger
             ,
             gets
             himself
             into
             the
             most
             convenient
             place
             for
             mire
             and
             dirt
             ,
             and
             there
             so
             layes
             about
             him
             with
             his
             Heels
             ,
             that
             no
             one
             dares
             to
             come
             near
             him
             .
             It
             was
             certainly
             with
             some
             such
             design
             that
             
               T.
               G.
            
             hath
             at
             last
             taken
             sanctuary
             in
             a
             bog
             ;
             hoping
             his
             Adversary
             will
             never
             pursue
             him
             thither
             .
             But
             notwithstanding
             this
             project
             of
             his
             ,
             we
             will
             try
             ,
             whether
             in
             spite
             of
             his
             heels
             we
             cannot
             bring
             him
             to
             reason
             .
             Therefore
             I
             pray
             let
             us
             set
             aside
             all
             rude
             and
             unbecoming
             reflections
             ,
             and
             calmly
             consider
             ,
             how
             
               T.
               G.
            
             proves
             that
             the
             Charge
             of
             Idolatry
             is
             not
             agreeable
             to
             the
             sense
             of
             the
             Church
             of
             England
             .
          
        
         
           
             R.
             P.
             
          
           
             Hold
             Sir
             ;
             You
             are
             a
             little
             too
             nimble
             ,
             
             
               T.
               G.
            
             saith
             ,
             
               his
               Intention
               was
               only
               to
               shew
               ,
               that
               Dr.
            
             St.
             
               had
               not
               sufficiently
               proved
               it
               to
               be
               the
               sense
               of
               the
               Church
               of
            
             England
             ,
             
             
               from
               the
               Testimony
               he
               then
               produced
               ,
               whatsoever
               he
               might
               or
               could
               do
               from
               other
               Acts
               or
               Authours
               of
               that
               Church
               .
            
             And
             he
             elsewhere
             saith
             ,
             that
             T.
             G.
             
               did
               not
               dispute
            
             ex
             professo
             ,
             
             
               whether
               it
               were
               the
               sense
               of
               the
               Church
               of
            
             England
             ,
             
               that
               the
               Church
               of
            
             Rome
             
               is
               guilty
               of
               Idolatry
               or
               no
               ?
               nor
               ,
               whether
               Dr.
            
             St.
             
               dissented
               from
               the
               sense
               of
               his
               Church
               ?
               but
               what
               he
               undertook
               to
               shew
               was
               no
               more
               than
               that
               two
               parts
               of
               the
               Authours
               there
               cited
               by
               the
               Dr.
               were
               Puritans
               ,
               or
               Puritanically
               inclined
               ,
               by
               the
               confession
               of
               other
               Divines
               of
               the
               Church
               of
            
             England
             ;
             
               and
               therefore
               according
               to
               Dr.
            
             St
             
               's
               own
               measures
               (
               if
               they
               were
               good
               ,
               )
               their
               Testimonies
               ought
               to
               be
               looked
               on
               as
               incompetent
               to
               prove
               what
               he
               asserted
               ;
               and
               for
               the
               other
               six
               ,
               that
               what
               they
               charged
               with
               Idolatry
               ,
               was
               not
               the
               Doctrine
               of
               the
               Church
               of
            
             Rome
             ,
             
               but
               some
               things
               which
               they
               conceived
               to
               be
               great
               abuses
               in
               the
               practice
               of
               it
               .
               And
               this
               ,
            
             he
             saith
             ,
             
               is
               the
               true
               state
               of
               that
               Controversie
               .
            
          
        
         
           
             P.D.
             
          
           
             If
             it
             be
             so
             ,
             I
             cry
             T.G.
             mercy
             .
             For
             ,
             I
             thought
             he
             designed
             to
             prove
             this
             charge
             of
             Idolatry
             not
             to
             be
             agreeable
             to
             the
             sense
             of
             the
             Church
             of
             England
             .
             But
             you
             say
             
               T.
               G.
            
             now
             denies
             it
             ;
             and
             if
             I
             were
             as
             Dr.
             St.
             I
             would
             thank
             him
             for
             it
             .
             For
             ,
             would
             any
             man
             say
             this
             ,
             that
             thought
             it
             
             could
             ever
             be
             proved
             to
             be
             against
             the
             sense
             of
             the
             Church
             of
             England
             ?
             And
             what
             could
             have
             been
             more
             material
             to
             his
             purpose
             than
             this
             ,
             if
             it
             could
             have
             been
             done
             ?
             Well
             fare
             T.
             G.'s
             ingenuity
             for
             once
             !
             that
             finding
             it
             impossible
             to
             be
             done
             ,
             he
             now
             denies
             that
             he
             ever
             attempted
             the
             doing
             it
             .
             But
             the
             first
             question
             in
             a
             fray
             is
             ,
             
               how
               fell
               they
               out
            
             ?
             we
             shall
             better
             judge
             of
             T.
             G.'s
             design
             by
             the
             occasion
             of
             it
             .
             Dr.
             St.
             affirmed
             that
             in
             the
             charge
             of
             Idolatry
             he
             did
             not
             contradict
             the
             sense
             of
             the
             Church
             of
             England
             .
             Did
             he
             ,
             or
             did
             he
             not
             ?
             If
             he
             did
             not
             ,
             Dr.
             St.
             was
             in
             the
             right
             :
             if
             he
             did
             ,
             why
             did
             not
             
               T.
               G.
            
             shew
             it
             ?
             But
             after
             this
             yielding
             up
             the
             main
             point
             in
             effect
             ,
             it
             is
             easie
             to
             prove
             that
             
               T.
               G.
            
             did
             design
             to
             shew
             ,
             as
             well
             as
             he
             could
             ,
             that
             the
             charge
             of
             Idolatry
             was
             against
             the
             sense
             of
             the
             Church
             of
             England
             ;
             but
             finding
             it
             would
             not
             do
             ,
             he
             now
             disowns
             it
             .
             For
             (
             1.
             )
             Doth
             not
             
               T.
               G.
            
             appeal
             to
             the
             Articles
             of
             the
             Church
             of
             England
             for
             the
             most
             authentick
             declaration
             of
             her
             sense
             ?
             and
             because
             the
             Church
             of
             Rome
             is
             not
             there
             charged
             with
             Idolatry
             ,
             doth
             he
             not
             hence
             dispute
             
               ex
               professo
            
             ,
             
             that
             it
             was
             against
             her
             sense
             ?
             To
             what
             purpose
             was
             that
             ingenious
             Criticism
             ,
             of
             being
             
               rather
               repugnant
               
               to
               the
               word
               of
               God
            
             ;
             which
             he
             interprets
             as
             though
             the
             composers
             of
             our
             Articles
             
               had
               done
               their
               endeavour
               to
               find
               a
               command
               against
               the
               Worship
               of
               Images
               ,
               but
               could
               not
               .
            
             What
             do
             you
             think
             of
             this
             argument
             ?
             what
             did
             
               T.
               G.
            
             intend
             to
             prove
             by
             it
             ?
             Is
             it
             not
             as
             clear
             as
             the
             Sun
             ,
             that
             it
             was
             to
             shew
             that
             the
             charge
             of
             Idolatry
             was
             against
             the
             sense
             of
             the
             Church
             of
             England
             ?
             Why
             then
             is
             
               T.
               G.
            
             ashamed
             now
             of
             it
             ,
             and
             denies
             he
             had
             any
             such
             design
             ?
             There
             must
             be
             some
             more
             than
             ordinary
             cause
             of
             a
             mans
             denying
             what
             he
             once
             so
             openly
             avowed
             to
             do
             .
             Nay
             ,
             in
             these
             very
             Dialogues
             ,
             after
             repeating
             his
             former
             words
             ,
             
               T.
               G.
            
             saith
             ,
             
             
               Thus
               clearly
               hath
            
             T.
             G.
             
               evinced
               the
               sense
               of
               the
               Church
               of
            
             England
             
               in
               this
               matter
            
             .
             Say
             you
             so
             ?
             and
             yet
             never
             designed
             to
             dispute
             
               ex
               professo
            
             ,
             whether
             it
             were
             the
             sense
             of
             the
             Church
             of
             England
             or
             not
             ?
             Who
             is
             it
             I
             pray
             hath
             the
             knack
             of
             saying
             ,
             and
             unsaying
             ;
             of
             affirming
             and
             denying
             the
             very
             same
             thing
             in
             a
             few
             leaves
             ?
             or
             did
             
               T.
               G.
            
             never
             intend
             any
             such
             thing
             ;
             but
             the
             Church
             of
             England
             of
             her
             own
             accord
             ,
             knowing
             T.
             G.'s
             good
             affections
             to
             her
             ,
             stept
             into
             the
             Court
             ,
             and
             declared
             her
             sense
             ?
             Have
             we
             not
             the
             best
             natured
             Church
             in
             the
             world
             that
             is
             so
             kind
             to
             her
             enemies
             ,
             and
             
             expresseth
             her
             sense
             to
             be
             on
             their
             side
             ,
             whether
             they
             will
             or
             not
             ?
             Our
             Church
             then
             is
             like
             the
             Countrey
             mans
             River
             which
             comes
             without
             calling
             ;
             alas
             !
             what
             need
             
               T.
               G.
               dispute
               ex
               professo
            
             ,
             what
             her
             sense
             is
             ;
             she
             offers
             her
             own
             Testimony
             ,
             and
             desires
             to
             be
             heard
             in
             the
             dispute
             whether
             
               T.
               G.
            
             will
             or
             not
             .
             Let
             any
             man
             judge
             by
             these
             words
             what
             T.
             G.'s
             design
             was
             then
             ,
             whatever
             he
             thinks
             fit
             to
             own
             now
             .
             (
             2.
             )
             He
             shews
             ,
             
               that
               if
               it
               had
               been
               the
               sense
               of
               the
               Church
               of
            
             England
             
               in
               the
               Articles
            
             ,
             
             
               that
               the
               Church
               of
            
             Rome
             
               were
               guilty
               of
               Idolatry
               in
               the
               Worship
               of
               Images
               ,
               Adoration
               of
               the
               Host
               ,
               or
               Invocation
               of
               Saints
               ,
               all
               those
               who
               denyed
               it
               ,
               would
               have
               incurred
               excommunication
            
             ipso
             facto
             ,
             
               as
               appears
               by
               the
               Canons
            
             .
             What
             was
             T.
             G.'s
             design
             in
             this
             ,
             if
             it
             were
             not
             to
             prove
             the
             charge
             of
             Idolatry
             to
             be
             against
             the
             sense
             of
             the
             Church
             of
             England
             ?
             Is
             this
             
               only
               to
               shew
               the
               Witnesses
               Dr.
            
             St.
             
               produced
               to
               be
               incompetent
            
             ?
             What
             a
             benefit
             it
             is
             ,
             for
             a
             man
             to
             forget
             what
             he
             hath
             no
             mind
             to
             remember
             !
             And
             then
             to
             deny
             as
             stoutly
             as
             if
             the
             thing
             had
             never
             been
             done
             .
             (
             3.
             )
             Is
             it
             not
             
               T.
               G.
            
             who
             in
             terms
             asserts
             
               that
               Dr.
            
             St.
             
               betrayed
               his
               Church
               in
               advancing
               such
               a
               medium
               ,
               as
               contradicts
               the
               sense
               of
               that
               
               Church
               ,
            
             (
             mark
             that
             .
             )
             
               It
               is
               true
            
             ,
             he
             adds
             ,
             
               if
               it
               be
               to
               be
               taken
               from
               the
               sentiments
               of
               those
               ,
               who
               are
               esteemed
               her
               true
               and
               genuine
               Sons
               .
            
             Was
             it
             T.
             G.'s
             design
             then
             ,
             
               not
               to
               dispute
               what
               was
               the
               sense
               of
               the
               Church
               of
            
             England
             ;
             
               nor
               whether
               Dr.
            
             St.
             
               dissented
               from
               it
            
             ?
             I
             will
             not
             meddle
             with
             that
             ,
             whether
             
               T.
               G.
            
             be
             a
             competent
             judge
             
               who
               are
               the
               true
               and
               genuine
               Sons
               of
               the
               Church
               of
            
             England
             .
             No
             doubt
             in
             his
             opinion
             ,
             those
             who
             come
             nearest
             the
             Church
             of
             Rome
             are
             such
             ;
             and
             advance
             such
             speculations
             as
             lay
             the
             charge
             of
             Schism
             at
             her
             own
             door
             .
             But
             
               true
               Sons
            
             are
             no
             more
             for
             laying
             division
             to
             the
             charge
             of
             their
             Mother
             ,
             than
             the
             
               true
               Mother
            
             was
             for
             dividing
             the
             Son.
             Those
             are
             certainly
             the
             most
             
               genuine
               Sons
            
             of
             our
             Church
             ,
             who
             own
             her
             doctrine
             ,
             defend
             her
             principles
             ,
             conform
             to
             her
             Rules
             ,
             and
             are
             most
             ready
             to
             maintain
             her
             Cause
             against
             all
             her
             enemies
             .
             And
             among
             these
             there
             is
             no
             difference
             ,
             and
             there
             ought
             to
             be
             no
             distinction
             .
             But
             if
             any
             frame
             a
             Church
             of
             their
             own
             Heads
             ,
             without
             any
             regard
             to
             the
             
               Articles
               ,
               Homilies
            
             ,
             and
             current
             doctrine
             of
             our
             Church
             ,
             and
             yet
             will
             call
             that
             the
             Church
             of
             England
             ,
             and
             themselves
             
               the
               only
               genuine
               Sons
            
             of
             it
             ,
             I
             do
             not
             question
             
               T.
               G.
            
             and
             your
             Brethren
             would
             
             be
             glad
             to
             have
             them
             thought
             so
             ,
             to
             lessen
             our
             number
             and
             impair
             our
             interest
             ;
             but
             none
             that
             understand
             and
             value
             our
             Church
             ,
             will
             endure
             such
             a
             pernicious
             discrimination
             among
             the
             Sons
             of
             the
             same
             Mother
             ;
             as
             though
             some
             few
             were
             fatally
             determined
             to
             be
             the
             Sons
             of
             our
             Church
             ,
             whatever
             their
             Works
             and
             Merits
             were
             ;
             and
             others
             absolutely
             
               cast
               off
            
             ,
             notwithstanding
             the
             greatest
             service
             .
             I
             should
             not
             mention
             this
             ,
             but
             that
             I
             see
             
               T.
               G.
            
             insinuating
             all
             along
             such
             a
             distinction
             as
             this
             ;
             and
             crying
             up
             some
             persons
             on
             purpose
             as
             
               the
               only
               genuine
               Sons
               of
               the
               Church
               of
            
             England
             ,
             that
             he
             might
             cast
             reproach
             upon
             others
             ;
             and
             thereby
             foment
             animosities
             among
             Brethren
             .
             But
             whose
             Children
             those
             are
             who
             do
             so
             ,
             I
             leave
             
               T.
               G.
            
             to
             consider
             .
          
        
         
           
             R.
             P.
             
          
           
             Whatever
             T.
             G.'s
             intention
             was
             ,
             yet
             you
             cannot
             deny
             
               that
               he
               hath
               proved
               two
               parts
               in
               three
               to
               be
               incompetent
               Witnesses
               according
               to
               his
               own
               Measures
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Not
             deny
             it
             ?
             I
             never
             saw
             any
             thing
             more
             weakly
             attempted
             to
             be
             proved
             ,
             as
             Dr.
             St.
             hath
             shewed
             at
             large
             in
             his
             Preface
             .
             Bishop
             White
             being
             rejected
             as
             a
             Puritan
             ,
             because
             condemned
             by
             that
             party
             .
             Bishop
             Jewel
             ,
             because
             K.
             Charles
             said
             he
             was
             not
             infallible
             .
             Bishop
             Bilson
             ,
             
             because
             of
             his
             errours
             about
             Civil
             Government
             ,
             though
             a
             stout
             defender
             of
             the
             Church
             of
             England
             .
             Bishop
             Davenant
             ,
             because
             he
             was
             none
             of
             the
             Fathers
             .
             Bishop
             Vsher
             ,
             because
             his
             Adversary
             gives
             an
             ill
             character
             of
             him
             .
             By
             this
             you
             may
             judge
             ,
             what
             powerful
             
               exceptions
               T.
               G.
            
             made
             against
             
               two
               parts
               in
               three
               of
               the
               Witnesses
               .
            
          
        
         
           
             R.
             P.
             
          
           
             
               T.
               G.
            
             saith
             ,
             
               That
               Dr.
            
             St.
             
               rather
               waved
               the
               exceptions
               by
               pretty
               facetious
               artifices
               of
               Wit
               ,
            
             
             
               than
               repelled
               them
               by
               a
               downright
               denial
               ,
               out
               of
               the
               affection
            
             Catharinus
             
               hopes
               he
               bears
               still
               to
               the
               Cause
               ,
               which
               had
               been
               honoured
               by
               such
               learned
               and
               godly
               Bishops
               as
            
             Jewel
             ,
             Downham
             ,
             Usher
             ,
             
               the
               two
            
             Abbots
             and
             Davenant
             :
             
               which
               are
               recorded
               among
               the
               Puritans
               by
               the
            
             Patronus
             bonae
             Fidei
             .
          
        
         
           
             P.
             D.
             
          
           
             You
             might
             as
             well
             have
             quoted
             
               Surius
               &
               Cochlaeus
            
             for
             your
             Church
             ;
             as
             this
             
               Patronus
               bonae
               Fidei
            
             for
             ours
             .
             For
             he
             is
             an
             Historian
             much
             of
             their
             size
             and
             credit
             .
             But
             of
             him
             we
             shall
             have
             occasion
             to
             speak
             hereafter
             :
             
               T.
               G.
            
             filling
             page
             after
             page
             out
             of
             him
             .
             Let
             the
             Reader
             judge
             whether
             Dr.
             St.
             did
             not
             shew
             T.
             G.'s
             exceptions
             to
             be
             vain
             and
             srivolous
             ,
             and
             consequently
             these
             remain
             substantial
             and
             competent
             Witnesses
             .
             And
             
             as
             to
             the
             cause
             of
             the
             Church
             of
             England
             ,
             which
             these
             learned
             and
             pious
             Prelates
             defended
             and
             honoured
             ,
             Dr.
             St.
             will
             rejoyce
             to
             be
             joyned
             with
             them
             ,
             though
             it
             be
             in
             suffering
             reproach
             for
             the
             sake
             of
             it
             .
          
        
         
           
             R.
             P.
             
          
           
             Let
             us
             pass
             over
             these
             single
             Testimonies
             ,
             and
             come
             to
             the
             most
             material
             proofs
             which
             Dr.
             St.
             used
             ,
             and
             
               T.
               G.
            
             declares
             ,
             
               he
               is
               not
               yet
               convinced
               by
               them
               ;
               that
               the
               charge
               of
               Idolatry
               was
               the
               sense
               of
               the
               Church
               of
            
             England
             .
          
        
         
           
             P.
             D.
             
          
           
             With
             all
             my
             heart
             .
             The
             First
             was
             from
             the
             
               Book
               of
               Homilies
            
             ,
             not
             barely
             allowed
             ,
             but
             subscribed
             to
             ,
             as
             containing
             godly
             and
             wholsome
             doctrine
             very
             necessary
             for
             these
             times
             ;
             which
             owns
             this
             charge
             of
             Idolatry
             not
             in
             any
             doubtful
             ,
             or
             single
             passage
             ,
             but
             in
             an
             elaborate
             Discourse
             intended
             for
             the
             Teachers
             ,
             as
             well
             as
             the
             People
             .
             To
             which
             he
             added
             ,
             that
             the
             Doctrine
             of
             the
             Homilies
             is
             allowed
             in
             the
             thirty
             nine
             Articles
             ;
             which
             were
             approved
             by
             the
             Queen
             ;
             confirmed
             by
             the
             subscription
             of
             both
             Houses
             of
             Convocation
             ,
             A.
             D.
             1571.
             
             And
             therefore
             he
             desires
             
               T.
               G.
            
             to
             resolve
             him
             ,
             whether
             men
             of
             any
             common
             understanding
             would
             have
             subscribed
             to
             the
             Book
             of
             Homilies
             in
             this
             manner
             ,
             if
             they
             had
             believed
             the
             main
             doctrine
             and
             design
             
             of
             one
             of
             them
             had
             been
             false
             and
             pernicious
             ?
             If
             ,
             saith
             he
             ,
             any
             of
             the
             Bishops
             had
             at
             that
             time
             thought
             the
             charge
             of
             Idolatry
             unjust
             ,
             and
             that
             it
             had
             subverted
             the
             foundation
             of
             Ecclesiastical
             Authority
             ,
             would
             they
             have
             inserted
             this
             into
             the
             Articles
             ,
             when
             it
             was
             in
             their
             power
             to
             have
             left
             it
             out
             ?
             and
             that
             the
             Homilies
             contained
             a
             wholesome
             and
             godly
             Doctrine
             ,
             which
             in
             their
             consciences
             they
             believed
             to
             be
             false
             and
             pernicious
             ?
             He
             might
             as
             well
             think
             ,
             he
             saith
             ,
             that
             the
             Council
             of
             Trent
             would
             have
             allowed
             
               Calvins
               Institutions
               ,
               as
               containing
               a
               wholesome
               and
               godly
               Doctrine
               ,
            
             as
             that
             men
             so
             perswaded
             would
             have
             allowed
             the
             
               Homily
               against
               the
               peril
               of
               Idolatry
               .
            
             And
             how
             is
             it
             possible
             to
             understand
             the
             sense
             of
             our
             Church
             better
             ,
             than
             by
             such
             publick
             and
             authentick
             Acts
             of
             it
             ,
             which
             all
             persons
             who
             are
             in
             any
             place
             of
             trust
             in
             the
             Church
             must
             subscribe
             and
             declare
             their
             approbation
             of
             ?
             This
             Homily
             hath
             still
             continued
             the
             same
             ,
             the
             Article
             the
             very
             same
             ,
             and
             if
             so
             ,
             they
             must
             acknowledge
             this
             hath
             been
             and
             is
             to
             this
             day
             the
             sense
             of
             our
             Church
             .
             And
             to
             what
             
               T.
               G.
            
             saith
             ,
             
               that
               this
               doth
               not
               evince
               every
               particular
               doctrine
               contained
               in
               the
               Homilies
               to
               
               be
               godly
               and
               wholesome
               ,
               because
               the
               whole
               Book
               is
               subscribed
               to
               as
               containing
               such
               doctrine
            
             ;
             he
             answers
             ,
             that
             there
             is
             a
             great
             deal
             of
             difference
             to
             be
             made
             between
             some
             particular
             passages
             and
             expressions
             in
             these
             Homilies
             ,
             and
             the
             main
             doctrine
             and
             design
             of
             a
             whole
             Homily
             :
             and
             between
             subscribing
             to
             a
             whole
             Book
             as
             containing
             godly
             and
             wholsome
             doctrine
             ,
             though
             men
             be
             not
             so
             certain
             of
             the
             Truth
             of
             every
             passage
             in
             it
             ;
             and
             if
             they
             are
             convinced
             that
             any
             doctrine
             contained
             in
             it
             is
             false
             and
             pernicious
             .
             Now
             those
             who
             deny
             the
             Church
             of
             Rome
             to
             be
             guilty
             of
             Idolatry
             do
             not
             only
             look
             on
             the
             charge
             as
             false
             ,
             but
             as
             of
             dangerous
             consequence
             ;
             and
             therefore
             such
             a
             subscription
             would
             be
             shuffling
             and
             dishonest
             .
             From
             these
             things
             laid
             together
             ,
             in
             my
             mind
             Dr.
             St.
             hath
             not
             only
             clearly
             proved
             that
             the
             charge
             of
             Idolatry
             was
             not
             only
             owned
             by
             the
             composers
             of
             the
             Homilies
             ,
             but
             by
             all
             who
             have
             honestly
             subscribed
             to
             the
             Articles
             from
             that
             time
             to
             our
             own
             .
             And
             I
             would
             be
             glad
             to
             hear
             what
             answer
             
               T.
               G.
            
             gives
             to
             all
             this
             .
          
        
         
           
             R.
             P.
             
          
           
             He
             answers
             ,
             first
             by
             repeating
             what
             he
             said
             before
             ;
             and
             then
             by
             shewing
             
               that
               subscription
               is
               no
               good
               argument
               ,
            
             
             
             
               considering
               what
               had
               been
               done
               and
               undone
               in
               that
               kind
               in
               the
               Reigns
               of
               K.
            
             Henry
             8.
             
             Edw.
             6.
             
             Q.
             Mary
             ,
             
               and
               Q.
            
             Elizabeth
             ,
             
               not
               to
               speak
               of
               latter
               times
               .
            
          
        
         
           
             P.
             D.
             
          
           
             What
             is
             this
             ,
             but
             in
             plain
             terms
             to
             say
             the
             subscribers
             of
             our
             Articles
             were
             men
             of
             no
             honesty
             or
             conscience
             ;
             but
             would
             say
             or
             unsay
             ,
             subscribe
             one
             thing
             or
             another
             as
             it
             served
             their
             turn
             ?
             If
             this
             be
             his
             way
             of
             defending
             our
             Church
             ,
             we
             shall
             desire
             him
             to
             defend
             his
             own
             .
             But
             yet
             ,
             this
             doth
             not
             reach
             home
             to
             the
             Doctors
             argument
             ,
             which
             proceeded
             not
             meerly
             on
             their
             honesty
             ,
             but
             their
             having
             common
             understanding
             .
             For
             here
             was
             no
             force
             or
             violence
             offered
             them
             ,
             they
             had
             the
             full
             power
             to
             consider
             the
             Articles
             ,
             and
             to
             compose
             the
             Homilies
             ,
             and
             would
             men
             of
             common
             sense
             put
             in
             things
             against
             their
             own
             minds
             ,
             and
             make
             and
             approve
             and
             recommend
             Homilies
             which
             they
             did
             not
             believe
             themselves
             ?
             This
             evidently
             proves
             the
             composers
             of
             the
             Homilies
             and
             Convocation
             at
             that
             time
             ,
             did
             approve
             the
             doctrine
             of
             these
             Homilies
             ,
             for
             it
             was
             in
             their
             power
             not
             to
             have
             passed
             them
             .
             Thus
             far
             it
             is
             plain
             that
             was
             the
             doctrine
             of
             the
             Church
             then
             ,
             and
             why
             should
             we
             suppose
             any
             subscribers
             to
             take
             them
             in
             any
             
             other
             sense
             ,
             than
             the
             Church
             did
             then
             mean
             them
             ?
             Nay
             ,
             Dr.
             St.
             challenged
             him
             ,
             to
             produce
             any
             one
             Divine
             of
             our
             Church
             ,
             who
             through
             the
             long
             reign
             of
             Q.
             Elizabeth
             did
             so
             much
             as
             once
             question
             the
             truth
             of
             this
             charge
             .
             Doth
             
               T.
               G.
            
             upon
             so
             long
             consideration
             of
             this
             matter
             name
             any
             ?
          
        
         
           
             R.
             P.
             
          
           
             Not
             any
             that
             I
             find
             .
          
        
         
           
             P.
             D.
             
          
           
             But
             that
             will
             be
             best
             seen
             by
             considering
             Dr.
             
             St.'s
             second
             Argument
             of
             the
             sense
             of
             the
             Church
             of
             England
             in
             this
             matter
             ,
             viz.
             from
             the
             current
             Doctrine
             of
             the
             Church
             ever
             since
             the
             Reformation
             ,
             the
             
               injunctions
               of
            
             Edw.
             6.
             of
             Cranmer
             ,
             of
             Q.
             Elizabeth
             ;
             the
             Form
             of
             Thanksgiving
             ,
             A.
             D.
             1594.
             
          
        
         
           
             R.
             P.
             
          
           
             To
             this
             
               T.
               G.
            
             answers
             ,
             
             
               that
               this
               was
               a
               heat
               in
               the
               beginning
               of
               the
               Reformation
               ;
               but
               after
               the
               Crown
               was
               settled
               upon
               K.
            
             James
             ,
             
               whose
               title
               was
               unquestionable
               both
               at
            
             Rome
             ,
             (
             
               at
               home
            
             I
             suppose
             he
             means
             )
             
               and
               abroad
               ,
               the
               dangerous
               consequences
               of
               the
               charge
               of
               Idolatry
               ,
               began
               to
               be
               more
               calmly
               and
               maturely
               considered
               ;
               and
               were
               so
               throughly
               weighed
               in
               the
               time
               of
               K.
            
             Charles
             I.
             
               that
               as
            
             Heylin
             
               saith
               ,
               Bishop
            
             Laud
             
               hindred
               the
               Reprinting
               the
               Books
               containing
               Calvinian
               Doctrines
               .
               Which
               evidently
               shews
               ,
            
             saith
             he
             ,
             
               that
               that
               party
               never
               
               looked
               upon
               the
               expressions
               of
               Idolatry
               contained
               in
               those
               injunctions
               as
               the
               dogmatical
               sense
               of
               the
               Church
               of
            
             England
             .
          
        
         
           
             P.
             D.
             
          
           
             A
             very
             likely
             story
             !
             that
             our
             Church
             should
             vary
             in
             its
             doctrine
             ,
             
               because
               K.
            
             James
             
               his
               title
               to
               the
               Crown
               was
               unquestionable
               .
            
             It
             seems
             before
             ,
             the
             Church
             of
             Rome
             was
             guilty
             of
             Idolatry
             ,
             because
             Q.
             Elizabeths
             title
             was
             not
             owned
             by
             the
             Pope
             .
             What
             a
             fine
             insinuation
             is
             couched
             under
             all
             this
             ?
             viz.
             that
             our
             Church
             depended
             wholly
             on
             the
             Queens
             pleasure
             ,
             and
             fitted
             her
             doctrines
             to
             serve
             her
             Turn
             ;
             and
             when
             that
             was
             over
             ,
             the
             Tide
             turned
             ,
             and
             that
             was
             pernicious
             doctrine
             now
             ,
             which
             was
             wholesome
             before
             ;
             and
             wholesome
             now
             ,
             which
             was
             pernicious
             before
             ;
             and
             yet
             there
             were
             the
             same
             Articles
             ,
             the
             same
             Homilies
             ,
             the
             same
             subscriptions
             which
             were
             before
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             he
             quotes
             a
             Doctour
             of
             your
             own
             Church
             for
             what
             he
             saith
             ,
             
               P.
               Heylin
            
             ,
             and
             delivers
             it
             in
             his
             Words
             .
          
        
         
           
             P.
             D.
             
          
           
             
               P.
               Heylin
            
             speaks
             not
             one
             word
             in
             that
             place
             of
             the
             charge
             of
             Idolatry
             ;
             
             (
             although
             
               T.
               G.
            
             seems
             to
             represent
             it
             so
             )
             
               but
               of
               those
               who
               reviled
               the
               Church
               of
            
             Rome
             
               it self
               ,
               and
               all
               the
               Divine
               Offices
               ,
               Ceremonies
               and
               performances
               of
               it
               .
            
             Which
             it
             is
             plain
             he
             there
             speaks
             of
             the
             
               Genevian
               
               party
            
             ;
             for
             but
             just
             before
             he
             mentions
             
               the
               Geneva
               Bible
            
             ,
             and
             
               the
               dangerous
               positions
               contained
               in
               the
               Annotations
               printed
               with
               it
               .
            
             Now
             these
             persons
             whom
             he
             there
             speaks
             of
             ,
             looked
             upon
             the
             Church
             of
             Rome
             as
             a
             
               meer
               Synagogue
               of
               Satan
               and
               no
               true
               Church
            
             ;
             and
             all
             the
             Offices
             and
             Ceremonies
             of
             it
             to
             be
             so
             defiled
             ,
             that
             
               no
               use
            
             could
             be
             made
             of
             them
             ;
             and
             on
             that
             account
             they
             rejected
             our
             Liturgie
             and
             Ceremonies
             as
             taken
             from
             the
             Church
             of
             
               Rome
               .
               Although
               therefore
            
             ,
             saith
             he
             ,
             Q.
             Elizabeth
             
               might
               suffer
               such
               things
               to
               be
               printed
               in
               her
               time
               ,
               yet
               B.
            
             Laud
             
               would
               not
               allow
               the
               Reprinting
               of
               them
            
             ;
             because
             Q.
             Elizabeth
             might
             out
             of
             State
             policy
             suffer
             the
             violent
             transports
             of
             irregular
             zeal
             ,
             by
             reason
             of
             her
             personal
             quarrels
             with
             the
             Pope
             ;
             yet
             now
             those
             reasons
             being
             over
             ,
             B.
             Laud
             would
             not
             suffer
             them
             to
             come
             abroad
             again
             .
             But
             that
             this
             expression
             cannot
             be
             understood
             of
             the
             charge
             of
             Idolatry
             ,
             I
             prove
             by
             these
             arguments
             .
             (
             1.
             )
             
               Pet.
               Heylin
            
             himself
             preaching
             before
             K.
             Charles
             I.
             and
             
               Archbishop
               Laud
            
             ,
             did
             in
             plain
             terms
             charge
             the
             Worship
             of
             Images
             with
             most
             
               gross
               Idolatry
            
             :
             as
             appears
             by
             the
             words
             cited
             at
             large
             in
             Dr.
             
             St.'s
             general
             preface
             .
             What
             saith
             
               T.
               G.
            
             to
             this
             ?
          
        
         
           
           
             R.
             P.
             
          
           
             I
             do
             not
             find
             a
             particular
             answer
             to
             this
             ,
             but
             I
             suppose
             he
             reckons
             him
             with
             those
             six
             of
             whom
             he
             saith
             ,
             
             
               that
               they
               do
               not
               charge
               the
               Church
               of
            
             Rome
             
               it self
               ,
               but
               the
               opinions
               of
               School
               Divines
               and
               abuses
               in
               practice
               .
            
          
        
         
           
             P.
             D.
             
          
           
             That
             cannot
             be
             ,
             for
             
               Pet.
               Heylin
            
             goes
             farther
             ;
             saying
             ,
             
               that
               they
               who
               observe
               the
               manner
               of
               their
               Worship
               of
               Images
               ,
               with
               what
               Pilgrimages
               ,
               Processions
               ,
               Offerings
               ,
               with
               what
               affections
               ,
               prayers
               ,
               and
               humble
               bendings
               of
               the
               body
               ,
               they
               have
               been
               and
               are
               Worshipped
               in
               the
               Church
               of
            
             Rome
             ,
             
               might
               very
               easily
               conceive
               that
               she
               was
               once
               again
               relapsed
               into
               her
               ancient
               Paganism
               .
            
          
        
         
           
             R.
             P.
             
          
           
             He
             saith
             ,
             
               they
               might
               conceive
               so
            
             ;
             but
             he
             doth
             not
             say
             ,
             they
             might
             justly
             conceive
             so
             .
          
        
         
           
             P.
             D.
             
          
           
             This
             is
             very
             subtle
             ,
             and
             like
             
               T.
               G.
            
             himself
             .
             But
             I
             pray
             observe
             ,
             
               P.
               Heylin
            
             when
             he
             gives
             an
             account
             of
             the
             Worship
             of
             Images
             ,
             saith
             ,
             
               when
               the
               Doctrine
               ,
               which
               first
               began
               in
               the
               Schools
               came
               to
               its
               growth
               ,
               what
               fruits
               could
               it
               bear
               ,
               but
               most
               gross
               Idolatry
               ,
               greater
               than
               which
               ,
               was
               never
               known
               among
               the
               Gentiles
               ?
            
             Mark
             that
             for
             your
             satisfaction
             .
             What
             
               fruit
               could
               the
               doctrine
               bear
            
             ,
             and
             that
             after
             
               it
               came
               out
               of
               the
               Schools
               to
               its
               growth
               .
            
             And
             when
             he
             saith
             ,
             
               they
               might
               conceive
               
               that
            
             Rome
             
               was
               once
               again
               relapsed
               into
               her
               ancient
               Paganism
            
             ;
             the
             meaning
             is
             ,
             Those
             that
             saw
             their
             Worship
             of
             Images
             in
             modern
             Rome
             ,
             and
             compared
             it
             with
             what
             was
             done
             in
             old
             Rome
             ,
             would
             see
             no
             difference
             ;
             the
             Idolatry
             was
             so
             gross
             in
             both
             ,
             that
             if
             there
             were
             nothing
             else
             to
             make
             a
             distinction
             ,
             a
             man
             might
             easily
             conceive
             Rome
             was
             relapsed
             into
             her
             
               ancient
               Paganism
            
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             what
             other
             argument
             have
             you
             to
             prove
             that
             
               P.
               Heylin
            
             could
             not
             speak
             this
             of
             the
             charge
             of
             Idolatry
             ?
          
        
         
           
             P.
             D.
             
          
           
             Because
             in
             his
             Introduction
             he
             owns
             the
             doctrine
             of
             the
             Homilies
             as
             to
             this
             point
             of
             Idolatry
             ;
             and
             that
             the
             compilers
             of
             the
             Homilies
             were
             the
             more
             earnest
             
               in
               this
               point
               of
               removing
               or
               excluding
               Images
               ,
            
             
             
               the
               better
               to
               wean
               the
               people
               from
               the
               sin
               of
               Idolatry
               ,
               in
               which
               they
               had
               been
               trained
               up
               from
               their
               very
               infancy
               .
            
             And
             after
             ,
             he
             adds
             ,
             
               the
               people
               of
               this
               last
               Age
               ,
               being
               sufficiently
               instructed
               in
               the
               unlawfulness
               of
               worshipping
               such
               painted
               Images
               ,
               they
               may
               be
               lawfully
               used
               in
               Churches
               ,
               without
               fear
               of
               Idolatry
               .
            
             What
             can
             this
             signifie
             ,
             if
             he
             did
             not
             take
             the
             Worship
             of
             Images
             to
             be
             Idolatry
             ?
             and
             therefore
             he
             could
             not
             look
             upon
             this
             
               as
               a
               heat
               in
               the
               beginning
               of
               the
               Reformation
            
             ;
             and
             which
             
             was
             quite
             spent
             in
             the
             time
             of
             B.
             Laud
             ;
             since
             not
             only
             
               P.
               Heylin
            
             ,
             but
             the
             Arch-Bishop
             himself
             saith
             ,
             
             
               that
               the
               Modern
               Church
               of
            
             Rome
             
               is
               too
               like
               Paganism
               in
               the
               Worship
               of
               Images
               ,
               and
               driven
               to
               scarce
               intelligible
               subtilties
               ,
               in
               her
               servants
               writings
               that
               defend
               it
               ;
               and
               this
               without
               any
               care
               had
               of
               millions
               of
               souls
               unable
               to
               understand
               her
               subtilties
               or
               shun
               her
               practice
               .
            
             And
             in
             his
             defence
             against
             the
             charge
             of
             the
             Commons
             ,
             he
             said
             ,
             
             
               that
               he
               had
               written
               against
               the
               adoration
               and
               superstitious
               use
               of
               Images
               as
               fully
               as
               any
               man
               whatsoever
               .
            
             What
             think
             you
             now
             Sir
             ?
             was
             this
             a
             heat
             in
             the
             beginning
             of
             the
             Reformation
             ;
             and
             when
             men
             in
             
               Archbishop
               Lauds
            
             time
             ,
             more
             duly
             weighed
             the
             consequences
             of
             this
             charge
             ,
             they
             grew
             both
             cooler
             and
             wiser
             ?
             what
             evidence
             doth
             
               T.
               G.
            
             produce
             for
             this
             ?
             When
             the
             very
             person
             he
             produces
             for
             it
             ,
             is
             so
             far
             from
             it
             ,
             that
             he
             saith
             the
             contrary
             ;
             and
             are
             we
             not
             like
             to
             meet
             with
             very
             hopeful
             Demonstrations
             in
             the
             
               scientifical
               way
            
             from
             him
             ?
             But
             I
             have
             one
             argument
             yet
             more
             ,
             to
             prove
             there
             was
             no
             such
             change
             as
             to
             this
             matter
             ,
             in
             
               Archbishop
               Lauds
            
             time
             ;
             which
             is
             from
             the
             
               Convocation
               ,
               A.
               D.
            
             1640.
             wherein
             no
             one
             questions
             the
             influence
             and
             direction
             of
             
               Archbishop
               Laud
            
             ,
             
             and
             the
             concurrence
             of
             those
             of
             his
             Party
             ,
             as
             
               T.
               G.
            
             calls
             them
             ;
             and
             yet
             in
             that
             very
             Book
             of
             
               Pet.
               Heylins
            
             ,
             
             he
             might
             have
             seen
             that
             Canon
             ,
             wherein
             they
             acknowledge
             
               the
               Idolatry
               of
               the
               Mass
            
             ;
             and
             
               T.
               G.
            
             could
             not
             pretend
             any
             ignorance
             of
             this
             ;
             for
             Dr.
             St.
             had
             quoted
             this
             very
             Canon
             to
             this
             purpose
             ,
             to
             shew
             that
             this
             was
             the
             sense
             of
             
               Archbishops
               ,
               Bishops
            
             and
             Clergy
             in
             Convocation
             so
             lately
             ;
             and
             so
             long
             after
             the
             first
             heats
             of
             the
             Reformation
             .
             But
             what
             answer
             doth
             
               T.
               G.
            
             give
             to
             this
             ,
             which
             is
             so
             material
             a
             Testimony
             ,
             and
             so
             destructive
             to
             all
             he
             saith
             ,
             upon
             this
             matter
             ?
          
        
         
           
             R.
             P.
             
          
           
             I
             do
             not
             remember
             he
             takes
             notice
             of
             it
             ;
             but
             if
             you
             please
             I
             will
             look
             ,
             for
             I
             have
             his
             Book
             about
             me
             .
          
        
         
           
             P.
             D.
             
          
           
             Not
             take
             notice
             of
             it
             ?
             It
             is
             impossible
             .
             What!
             doth
             he
             pretend
             to
             answer
             ,
             and
             pass
             by
             the
             plainest
             and
             strongest
             arguments
             ,
             as
             if
             they
             had
             never
             been
             brought
             ?
             This
             is
             a
             very
             satisfactory
             way
             of
             answering
             ,
             and
             becoming
             the
             ingenuity
             of
             
               T.
               G.
            
             :
             but
             I
             pray
             Sir
             look
             again
             ,
             I
             am
             afraid
             you
             wrong
             him
             .
             I
             suppose
             you
             never
             read
             Dr.
             
             St.'s
             Books
             ,
             but
             only
             the
             Answers
             to
             them
             ,
             and
             then
             I
             do
             not
             wonder
             you
             applaud
             the
             Answers
             ,
             if
             they
             leave
             out
             the
             hardest
             arguments
             .
          
        
         
           
           
             R.
             P.
             
          
           
             You
             have
             a
             little
             startled
             me
             with
             this
             omission
             ;
             I
             have
             turned
             over
             all
             the
             Leaves
             which
             relate
             to
             this
             matter
             very
             carefully
             ,
             and
             I
             cannot
             find
             one
             word
             about
             it
             :
             surely
             it
             was
             an
             involuntary
             omission
             .
          
        
         
           
             P.
             D.
             
          
           
             How
             could
             that
             be
             involuntary
             ,
             when
             it
             was
             produced
             and
             urged
             with
             great
             force
             ,
             to
             shew
             that
             this
             was
             
               no
               Puritanical
               charge
            
             ;
             no
             heat
             at
             
               the
               beginning
               of
               the
               Reformation
            
             ;
             no
             
               private
               opinion
            
             of
             particular
             persons
             ,
             but
             the
             sense
             of
             our
             whole
             
               Church
               representative
            
             even
             in
             
               A.
               D.
            
             1640.
             
          
        
         
           
             R.
             P.
             
          
           
             I
             confess
             ,
             I
             know
             not
             what
             to
             say
             more
             for
             him
             ,
             but
             that
             it
             was
             an
             omission
             .
          
        
         
           
             P.D.
             
          
           
             No
             Sir
             ,
             that
             is
             not
             all
             ;
             for
             there
             is
             a
             fault
             of
             commission
             too
             ;
             for
             he
             doth
             not
             only
             leave
             out
             this
             ,
             but
             he
             advances
             an
             hypothesis
             which
             he
             might
             easily
             see
             the
             falshood
             of
             ,
             from
             this
             single
             testimony
             ;
             viz.
             that
             the
             charge
             of
             Idolatry
             was
             only
             
               a
               heat
               of
               the
               beginning
               of
               the
               Reformation
               ,
               which
               was
               disowned
               in
               the
               time
               of
               K.
            
             Charles
             
               and
               Archbishop
            
             Laud
             ,
             when
             at
             the
             same
             time
             he
             could
             not
             but
             see
             the
             plainest
             evidence
             to
             the
             contrary
             by
             the
             Convocation
             of
             
               A.
               D.
            
             1640.
             
             Is
             your
             cause
             to
             be
             supported
             only
             by
             such
             tricks
             as
             these
             ?
          
        
         
           
           
             R.
             P.
             
          
           
             You
             are
             too
             like
             Dr.
             St.
             whom
             
               T.
               G.
            
             charges
             
               with
               being
               too
               Tragical
               upon
               such
               slight
               occasions
            
             ;
             
             and
             flinging
             and
             laying
             about
             him
             unreasonably
             for
             a
             thing
             of
             nothing
             ;
             as
             when
             
               T.
               G.
            
             mistook
             
               Robert
               Abbot
            
             for
             George
             .
          
        
         
           
             P.
             D.
             
          
           
             Call
             you
             this
             a
             thing
             of
             nothing
             ?
             methinks
             it
             is
             rather
             making
             nothing
             of
             a
             very
             substantial
             thing
             .
             As
             to
             the
             other
             mistake
             ,
             I
             suppose
             we
             shall
             hear
             of
             it
             ere
             long
             .
             I
             pray
             let
             us
             proceed
             in
             order
             .
          
        
         
           
             R.
             P.
             
          
           
             Dr.
             
             St.'s
             third
             Argument
             is
             from
             the
             Rubrick
             at
             the
             end
             of
             the
             Communion
             ;
             the
             words
             are
             these
             ,
             
               Whereas
               it
               is
               ordained
               in
               this
               Office
               ,
               for
               the
               administration
               of
               the
               Lords
               Supper
               ;
               that
               the
               communicants
               should
               receive
               the
               same
               kneeling
               .
            
          
        
         
           
             F.C.
             
          
           
             Hold
             there
             I
             pray
             ;
             what
             !
             
               receive
               the
               Communion
               kneeling
            
             !
             Give
             me
             leave
             to
             come
             in
             now
             ;
             for
             I
             perceive
             you
             are
             hard
             pressed
             ,
             and
             we
             ought
             to
             give
             friendly
             assistance
             to
             one
             another
             against
             these
             Church
             of
             England-men
             ;
             and
             therefore
             I
             will
             prove
             them
             guilty
             of
             Idolatry
             in
             receiving
             the
             
               Sacrament
               kneeling
            
             .
          
        
         
           
             P.
             D.
             
          
           
             This
             will
             be
             a
             digression
             ,
             but
             I
             alwayes
             owe
             so
             much
             service
             to
             the
             Church
             of
             England
             ,
             as
             to
             be
             ready
             to
             defend
             
             it
             from
             so
             unjust
             a
             charge
             ;
             therefore
             to
             your
             business
             .
          
        
         
           
             F.
             C.
             
          
           
             Mr.
             Case
             in
             his
             Sermon
             before
             the
             
               Long
               Parliament
            
             at
             a
             
               General
               Fast
            
             ,
             on
             such
             a
             day
             saith
             thus
             —
          
        
         
           
             P.
             D.
             
          
           
             I
             pray
             Sir
             speak
             to
             the
             point
             ,
             I
             am
             not
             now
             at
             leisure
             to
             hear
             Mr.
             
               Cases
               Sermon
            
             repeated
             .
          
        
         
           
             F.
             C.
             
          
           
             I
             hope
             you
             will
             not
             interrupt
             me
             .
          
        
         
           
             P.
             D.
             
          
           
             Not
             ,
             when
             you
             speak
             to
             the
             business
             :
             Do
             you
             understand
             what
             Idolatry
             is
             ?
          
        
         
           
             F.
             C.
             
          
           
             That
             is
             a
             question
             to
             be
             asked
             indeed
             ;
             as
             though
             I
             did
             not
             know
             what
             
               the
               cup
               of
               fornication
            
             means
             ,
             that
             is
             Idolatry
             ;
             and
             
               to
               bow
               at
               the
               name
               of
               Jesus
               ,
            
             and
             
               to
               bow
               to
               the
               Altar
            
             ,
             that
             is
             Idolatry
             ;
             do
             you
             think
             I
             do
             not
             know
             what
             Idolatry
             is
             ?
             Methinks
             you
             should
             have
             more
             reverence
             for
             a
             man
             of
             my
             years
             ,
             than
             to
             ask
             me
             such
             a
             sawcy
             Question
             ;
             have
             I
             preached
             this
             thirty
             years
             and
             more
             in
             the
             Army
             and
             
               in
               private
               Congregations
            
             ,
             and
             live
             to
             be
             asked
             such
             a
             question
             by
             you
             ?
             Sir
             I
             knew
             what
             Idolatry
             was
             before
             you
             were
             born
             .
          
        
         
           
             P.
             D.
             
          
           
             Then
             I
             hope
             you
             can
             tell
             me
             ,
             now
             I
             am
             of
             Age
             to
             understand
             it
             .
          
        
         
           
           
             F.
             C.
             
          
           
             Why
             ,
             have
             I
             not
             told
             you
             already
             ?
          
        
         
           
             P.
             D.
             
          
           
             I
             pray
             sir
             let
             us
             talk
             calmly
             ,
             and
             understand
             one
             another
             ,
             which
             we
             shall
             never
             do
             unless
             we
             agree
             what
             is
             Idolatry
             .
             I
             pray
             give
             me
             the
             definition
             of
             it
             .
          
        
         
           
             F.
             C.
             
          
           
             The
             definition
             !
             When
             I
             was
             a
             young
             man
             as
             you
             are
             ,
             I
             had
             as
             many
             definitions
             in
             my
             head
             as
             any
             Body
             ;
             but
             we
             that
             are
             upon
             constant
             duties
             of
             another
             nature
             cannot
             trouble
             our
             Heads
             with
             Definitions
             or
             such
             idle
             notions
             .
             But
             alas
             we
             grow
             old
             ;
             and
             such
             things
             are
             soon
             forgotten
             .
             I
             remember
             in
             my
             younger
             dayes
             I
             read
             
               Bucanus
               ,
               Polanus
            
             ,
             and
             Amesius
             ;
             nay
             ,
             there
             was
             not
             a
             good
             Systeme
             of
             
               Orthodox
               Divinity
            
             to
             be
             had
             ,
             but
             I
             read
             it
             ,
             and
             noted
             it
             ;
             but
             I
             lost
             my
             notes
             in
             the
             time
             of
             the
             Wars
             ,
             and
             could
             never
             recover
             them
             .
          
        
         
           
             P.
             D.
             
          
           
             This
             is
             a
             little
             off
             from
             our
             business
             ;
             I
             hope
             you
             are
             better
             at
             application
             of
             the
             point
             than
             at
             explication
             of
             it
             .
             What
             is
             it
             in
             the
             Church
             of
             England
             you
             do
             charge
             with
             Idolatry
             ?
          
        
         
           
             F.
             C.
             
          
           
             
               Kneeling
               at
               the
               Sacrament
            
             .
          
        
         
           
             P.
             D.
             
          
           
             For
             what
             reason
             ?
          
        
         
           
             F.
             C.
             
          
           
             Stay
             a
             little
             :
             I
             thought
             I
             had
             my
             arguments
             at
             my
             Fingers
             ends
             ;
             but
             
             see
             how
             strangely
             good
             things
             slip
             out
             of
             our
             memories
             !
             But
             now
             I
             remember
             ,
             I
             have
             some
             short
             notes
             about
             me
             which
             I
             took
             out
             of
             Mr.
             
             Gillespie's
             
               Idolatry
               of
               the
               English
               Popish
               Ceremonies
            
             ;
             and
             let
             me
             tell
             you
             ,
             he
             was
             a
             mighty
             man
             in
             his
             dayes
             against
             the
             Church
             of
             England
             ,
             and
             this
             Book
             of
             his
             did
             great
             execution
             upon
             the
             Bishops
             in
             Scotland
             .
             I
             can
             remember
             ,
             how
             much
             it
             affected
             the
             Brethren
             in
             England
             ,
             and
             how
             we
             compared
             him
             to
             one
             of
             
               Davids
               Worthies
            
             that
             killed
             the
             Giants
             of
             the
             Philistins
             .
          
        
         
           
             P.
             D.
             
          
           
             Sir
             ,
             at
             this
             rate
             of
             talking
             it
             will
             be
             night
             before
             you
             come
             to
             the
             Question
             ,
             methinks
             you
             seem
             to
             have
             nothing
             to
             say
             against
             us
             of
             the
             Church
             of
             England
             .
          
        
         
           
             F.
             C.
             
          
           
             I
             nothing
             to
             say
             against
             you
             !
             who
             ever
             heard
             me
             ,
             without
             having
             something
             to
             say
             against
             you
             ?
             I
             tell
             you
             Sir
             ,
             I
             look
             upon
             your
             Church
             as
             the
             younger
             sister
             to
             the
             Whore
             of
             Babylon
             :
             never
             a
             barrel
             the
             better
             herring
             ;
             only
             we
             can
             have
             liberty
             of
             Conscience
             with
             one
             ,
             and
             not
             with
             the
             other
             .
             It
             is
             all
             one
             to
             me
             
               to
               bow
               to
               an
               Image
            
             ,
             and
             
               to
               bow
               to
               the
               Altar
            
             ;
             to
             
               worship
               Images
            
             ,
             and
             to
             kneel
             at
             the
             Sacrament
             .
          
        
         
           
             P.
             D.
             
          
           
             I
             am
             in
             hopes
             you
             are
             now
             coming
             
             to
             the
             point
             ,
             I
             pray
             keep
             there
             without
             any
             farther
             rambling
             .
          
        
         
           
             F.
             C.
             
          
           
             Call
             you
             this
             rambling
             ?
             You
             know
             Amesius
             saith
             ,
             even
             in
             controverted
             points
             ,
             much
             respect
             ought
             to
             be
             had
             to
             the
             experience
             of
             
               Gods
               people
            
             ;
             I
             tell
             you
             ,
             I
             have
             found
             it
             thus
             with
             me
             ,
             and
             you
             ought
             rather
             to
             hear
             me
             teach
             you
             ,
             than
             dispute
             with
             me
             .
          
        
         
           
             P.
             D.
             
          
           
             All
             this
             shall
             not
             serve
             ;
             I
             must
             have
             your
             arguments
             since
             you
             urge
             me
             thus
             .
          
        
         
           
             F.
             C.
             
          
           
             Why
             look
             ye
             now
             ,
             d'
             ye
             see
             how
             petulant
             and
             malapert
             these
             Divines
             of
             the
             Church
             of
             England
             are
             .
             But
             since
             nothing
             will
             satisfie
             you
             ,
             but
             arguing
             ,
             I
             have
             an
             argument
             ready
             for
             you
             will
             do
             your
             business
             .
             
               
                 To
                 Worship
                 the
                 Bread
                 is
                 Idolatry
                 ;
              
               
                 But
                 to
                 kneel
                 at
                 the
                 Sacrament
                 is
                 to
                 Worship
                 the
                 Bread.
                 
              
               
                 Ergo.
                 
              
            
          
        
         
           
             P.
             D.
             
          
           
             I
             am
             glad
             to
             find
             you
             come
             to
             any
             kind
             of
             Reasoning
             .
             I
             deny
             ,
             that
             in
             kneeling
             at
             the
             Sacrament
             ,
             
               we
               do
               worship
               the
               Bread
            
             ;
             for
             our
             Church
             expresly
             declares
             the
             contrary
             in
             this
             Rubrick
             .
          
        
         
           
             F.
             C.
             
          
           
             What
             do
             I
             care
             for
             your
             Church
             or
             her
             Rubricks
             ?
             I
             say
             you
             do
             worship
             the
             Bread
             and
             prove
             it
             too
             .
             
               
               
                 That
                 which
                 you
                 kneel
                 before
                 and
                 look
                 towards
                 ,
                 when
                 you
                 worship
                 ,
                 you
                 do
                 give
                 the
                 worship
                 to
                 :
              
               
                 But
                 you
                 kneel
                 before
                 and
                 look
                 towards
                 the
                 bread
                 when
                 you
                 worship
                 .
              
               
                 Ergo.
                 
              
            
          
        
         
           
             P.
             D.
             
          
           
             I
             begin
             to
             be
             afraid
             of
             you
             now
             ;
             for
             you
             do
             not
             only
             prove
             by
             this
             argument
             
               kneeling
               at
               the
               Sacrament
            
             ,
             but
             reading
             the
             
               Common
               Prayer
            
             to
             be
             Idolatry
             ;
             For
             if
             that
             which
             we
             kneel
             before
             and
             look
             towards
             when
             we
             worship
             ,
             must
             be
             the
             object
             of
             our
             worship
             ,
             it
             is
             plain
             we
             must
             indeed
             make
             an
             Idol
             of
             the
             
               Common
               Prayer
            
             ;
             for
             every
             time
             we
             read
             it
             we
             kneel
             before
             it
             and
             looks
             towards
             it
             when
             we
             worship
             .
          
        
         
           
             F.
             C.
             
          
           
             Look
             you
             to
             that
             ,
             I
             alwayes
             took
             the
             
               Common
               Prayer
            
             for
             an
             Idol
             ,
             but
             I
             did
             not
             think
             ,
             I
             had
             proved
             it
             now
             .
          
        
         
           
             P.
             D.
             
          
           
             I
             shall
             endeavour
             to
             undeceive
             you
             in
             this
             matter
             .
             Since
             we
             are
             not
             pure
             spirits
             ,
             but
             must
             worship
             God
             with
             our
             bodies
             ,
             by
             kneeling
             and
             looking
             towards
             something
             in
             our
             Acts
             of
             Worship
             ;
             we
             must
             not
             determine
             that
             to
             be
             the
             object
             of
             our
             Worship
             which
             our
             bodies
             are
             bended
             towards
             ,
             or
             we
             look
             upon
             in
             our
             worship
             ,
             unless
             there
             be
             some
             other
             reason
             for
             it
             ;
             for
             then
             Idolatry
             would
             be
             necessary
             and
             unavoidable
             .
             For
             we
             cannot
             kneel
             with
             
             our
             eyes
             open
             ,
             but
             we
             must
             look
             upon
             some
             creature
             ,
             which
             according
             to
             your
             way
             of
             arguing
             ,
             must
             be
             the
             object
             of
             our
             Worship
             .
             I
             pray
             Sir
             ,
             without
             being
             angry
             ,
             give
             me
             leave
             to
             ask
             you
             ,
             whether
             a
             man
             kneeling
             in
             the
             Fields
             and
             praying
             with
             his
             eyes
             lifted
             up
             to
             Heaven
             be
             an
             Idolater
             or
             not
             ?
          
        
         
           
             F.
             C.
             
          
           
             I
             think
             not
             .
          
        
         
           
             P.
             D.
             
          
           
             Yet
             he
             kneels
             towards
             some
             creature
             ,
             and
             looks
             upon
             some
             creature
             when
             he
             worships
             ;
             therefore
             you
             must
             prove
             by
             some
             other
             way
             ,
             that
             we
             do
             make
             the
             bread
             the
             Object
             of
             our
             Worship
             .
             But
             this
             we
             utterly
             deny
             ;
             and
             say
             
               the
               doing
               it
               is
            
             Idolatry
             
               and
               to
               be
               abhorred
               of
               all
               faithful
               Christians
               .
            
             And
             will
             you
             make
             us
             worship
             it
             ,
             whether
             we
             will
             or
             no
             ?
          
        
         
           
             F.
             C.
             
          
           
             But
             you
             use
             the
             same
             postures
             which
             the
             Papists
             do
             ,
             and
             yet
             you
             charge
             them
             with
             Idolatry
             ?
          
        
         
           
             P.
             D.
             
          
           
             Because
             this
             is
             a
             thing
             many
             of
             you
             stumble
             at
             ,
             I
             will
             make
             the
             difference
             of
             our
             case
             ,
             and
             theirs
             plain
             to
             you
             .
             In
             all
             moral
             Acts
             we
             are
             to
             have
             a
             great
             great
             regard
             to
             their
             circumstances
             ,
             from
             whence
             they
             take
             a
             different
             denomination
             .
             He
             that
             kills
             a
             man
             by
             accident
             ,
             and
             he
             that
             kills
             a
             man
             out
             of
             malice
             ,
             do
             the
             very
             same
             thing
             as
             to
             the
             substance
             
             of
             the
             Act
             ;
             yet
             no
             man
             will
             say
             it
             is
             the
             same
             act
             upon
             a
             moral
             consideration
             .
             We
             kneel
             ,
             and
             the
             Papists
             kneel
             :
             but
             we
             declare
             
               when
               we
               kneel
               ,
               we
               intend
               no
               adoration
               to
               the
               Elements
               :
            
             but
             the
             Papists
             cannot
             deny
             that
             they
             do
             give
             
               proper
               adoration
            
             to
             that
             which
             is
             before
             them
             ;
             which
             we
             say
             is
             bread
             ,
             and
             they
             say
             ,
             
               the
               Body
               of
               Christ
               under
               the
               species
               of
               bread
            
             ;
             and
             yet
             not
             meerly
             to
             the
             
               invisible
               Body
               of
               Christ
            
             ,
             but
             taking
             the
             species
             of
             bread
             as
             united
             to
             that
             Body
             of
             Christ
             ,
             and
             so
             directing
             their
             worship
             to
             these
             two
             together
             as
             the
             
               proper
               objects
               of
               divine
               adoration
            
             .
             And
             to
             make
             this
             evident
             to
             you
             ,
             their
             adoration
             is
             performed
             at
             the
             Elevation
             of
             the
             Host
             ;
             and
             at
             the
             
               carrying
               it
               about
               in
               processions
            
             ,
             and
             at
             the
             
               exposing
               it
               on
               their
               Altars
            
             ;
             and
             not
             meerly
             in
             the
             participation
             of
             it
             .
             Whence
             it
             is
             observable
             ,
             that
             the
             Church
             of
             Rome
             doth
             not
             strictly
             require
             kneeling
             at
             the
             participation
             ,
             which
             it
             would
             do
             ,
             if
             it
             looked
             on
             the
             kneeling
             at
             receiving
             as
             a
             proper
             Act
             of
             Adoration
             .
             The
             Rubricks
             of
             the
             Mass
             ,
             do
             not
             ,
             that
             I
             can
             find
             ,
             require
             the
             Priest
             to
             kneel
             in
             the
             Act
             of
             receiving
             ;
             and
             the
             Pope
             when
             he
             celebrates
             ,
             
               receives
               sitting
               .
               Espencaeus
            
             saith
             ,
             in
             the
             Church
             of
             Lions
             ,
             many
             of
             the
             
             People
             did
             not
             receive
             kneeling
             ;
             and
             upon
             complaint
             made
             about
             it
             ,
             they
             were
             by
             the
             advice
             of
             two
             Cardinals
             left
             to
             their
             old
             custome
             .
             And
             I
             wonder
             your
             Brethren
             have
             not
             taken
             notice
             of
             the
             difference
             of
             kneeling
             at
             the
             elevation
             of
             the
             Host
             ,
             and
             in
             the
             Act
             of
             receiving
             it
             ;
             the
             one
             was
             required
             by
             the
             Constitution
             of
             Honorius
             ,
             and
             was
             intended
             for
             an
             act
             of
             adoration
             to
             the
             Host
             :
             the
             other
             was
             derived
             from
             the
             
               ancient
               Church
            
             ,
             which
             although
             it
             did
             not
             alwayes
             use
             the
             
               same
               posture
            
             of
             adoration
             that
             we
             do
             ;
             yet
             it
             is
             sufficient
             for
             our
             purpose
             ,
             if
             they
             received
             the
             Sacrament
             in
             the
             
               same
               posture
               in
               which
               they
               worshipped
               God.
            
             And
             this
             I
             could
             easily
             prove
             ,
             if
             this
             were
             a
             place
             or
             season
             for
             it
             .
          
        
         
           
             F.
             C.
             
          
           
             Well
             Sir
             ,
             I
             do
             not
             love
             disputing
             ;
             I
             pray
             go
             on
             with
             your
             former
             Adversary
             .
          
        
         
           
             R.
             P.
             
          
           
             Sir
             ,
             I
             thank
             you
             for
             the
             diversion
             you
             have
             given
             us
             ,
             if
             you
             please
             I
             will
             now
             return
             to
             the
             place
             where
             we
             left
             ;
             I
             was
             about
             to
             tell
             you
             the
             Answer
             
               T.
               G.
            
             gives
             to
             Dr.
             
             St.'s
             third
             Argument
             from
             the
             Rubrick
             at
             the
             end
             of
             the
             Communion
             .
             The
             words
             are
             ,
             
               It
               is
               here
               declared
               that
               by
               kneeling
               no
               adoration
               is
               intended
               or
               ought
               to
               be
               done
               ,
               either
               unto
               
               the
               Sacramental
               bread
               or
               wine
               ,
               there
               bodily
               received
               ,
               or
               unto
               any
               corporal
               presence
               of
               Christs
               natural
               Flesh
               and
               Blood.
               For
               the
               Sacramental
               bread
               and
               wine
               remain
               still
               in
               their
               very
               natural
               substances
               ,
               and
               therefore
               may
               not
               be
               adored
               ,
               for
               that
               were
               Idolatry
               to
               be
               abhorred
               of
               all
               faithful
               Christians
               ;
               and
               the
               natural
               Body
               and
               Blood
               of
               Christ
               are
               in
               Heaven
               ;
               and
               not
               here
               ,
               it
               being
               against
               the
               truth
               of
               Christs
               Natural
               Body
               to
               be
               at
               one
               time
               in
               more
               places
               than
               one
               .
            
             About
             which
             Dr.
             St.
             charges
             
               T.
               G.
            
             first
             with
             Ignorance
             in
             saying
             ,
             
               it
               was
               not
               yet
               above
               a
               douzen
               years
               since
               it
               was
               inserted
               into
               the
               Communion
               Book
               ;
               whereas
               he
               might
               have
               found
               it
               above
               a
               hundred
               years
               before
               in
               the
               Liturgie
               of
            
             Edw.
             6.
             
             To
             which
             
               T.
               G.
            
             answers
             ,
             
             
               That
               the
               various
               fate
               of
               this
               Rubrick
               ,
               first
               in
               not
               being
               annexed
               till
               the
               second
               Liturgie
               of
            
             Edw.
             6.
             
               and
               being
               cast
               out
               again
               in
               the
               year
            
             1562.
             
               and
               then
               admitted
               again
               almost
               a
               hundred
               years
               after
               ,
               is
               no
               eviction
               to
               him
               ,
               that
               the
               charge
               of
               Idolatry
               is
               the
               dogmatical
               doctrine
               of
               the
               Church
               of
            
             England
             .
          
        
         
           
             P.
             D.
             
          
           
             If
             this
             were
             all
             the
             declaration
             our
             Church
             had
             made
             of
             her
             sense
             ,
             and
             the
             intention
             of
             this
             Rubrick
             were
             only
             to
             declare
             this
             point
             of
             Idolatry
             ,
             there
             were
             some
             probability
             in
             what
             
               T.
               G.
            
             suggests
             .
             
             But
             I
             have
             shewed
             already
             ,
             how
             fully
             our
             Church
             hath
             declared
             her
             sense
             about
             
               Romish
               Idolatry
            
             by
             other
             wayes
             ;
             and
             the
             design
             of
             this
             Rubrick
             was
             not
             to
             express
             her
             sense
             of
             Idolatry
             ,
             so
             much
             as
             to
             give
             satisfaction
             to
             those
             who
             scrupled
             the
             lawfulness
             of
             kneeling
             .
             For
             which
             cause
             it
             was
             first
             put
             in
             ,
             and
             afterwards
             not
             thought
             necessary
             to
             be
             continued
             ,
             when
             persons
             were
             better
             satisfied
             about
             the
             intention
             of
             our
             Church
             .
             But
             when
             after
             long
             disuse
             and
             violent
             prejudices
             the
             dissenters
             were
             grown
             unacquainted
             with
             the
             design
             and
             intention
             of
             our
             Church
             ,
             there
             was
             the
             same
             reason
             for
             inserting
             it
             again
             ,
             which
             held
             at
             first
             for
             putting
             it
             in
             .
             And
             what
             now
             hath
             
               T.
               G.
            
             gained
             by
             this
             observation
             ?
             If
             it
             had
             been
             ,
             as
             he
             imagined
             ,
             what
             he
             had
             gotten
             in
             one
             point
             ,
             he
             had
             lost
             in
             another
             :
             for
             then
             it
             would
             appear
             ,
             that
             there
             was
             
               no
               such
               heat
               in
               the
               beginning
               of
               Q.
            
             Elizabeths
             dayes
             ,
             if
             they
             were
             willing
             to
             leave
             out
             such
             a
             declaration
             of
             the
             Idolatry
             of
             the
             Church
             of
             Rome
             ,
             at
             that
             time
             when
             Q.
             Elizabeths
             
               Title
               was
               the
               most
               disputed
               at
            
             Rome
             ;
             so
             that
             from
             hence
             appears
             the
             vanity
             of
             T.
             G.'s
             former
             observation
             ,
             and
             how
             far
             they
             were
             from
             taking
             things
             into
             our
             Liturgie
             out
             
             of
             spite
             to
             the
             Pope
             ;
             nay
             ,
             so
             far
             were
             they
             from
             this
             ,
             that
             in
             the
             first
             year
             of
             Q.
             Elizabeth
             ,
             that
             petition
             in
             the
             Letany
             was
             left
             out
             ,
             which
             had
             been
             inserted
             by
             Henry
             8.
             and
             continued
             in
             both
             Liturgies
             of
             Edw.
             6.
             
             
             
               From
               the
               Tyranny
               of
               the
               Bishop
               of
            
             Rome
             ,
             
               and
               all
               his
               detestable
               enormities
               ,
               Good
               Lord
            
             —
             And
             this
             he
             might
             have
             found
             in
             the
             same
             Historian
             .
             And
             was
             not
             the
             title
             of
             Head
             of
             the
             Church
             taken
             by
             her
             Father
             and
             Brother
             so
             qualified
             and
             explained
             then
             ,
             as
             might
             prevent
             any
             occasion
             of
             quarreling
             at
             it
             by
             the
             most
             captious
             persons
             ?
             Do
             these
             passages
             look
             like
             doing
             things
             on
             purpose
             to
             provoke
             and
             exasperate
             ,
             and
             out
             of
             pure
             spite
             to
             the
             Pope
             ,
             or
             like
             putting
             in
             things
             on
             purpose
             to
             heighten
             the
             differences
             ,
             when
             
               T.
               G.
            
             himself
             confesses
             ,
             
               they
               left
               out
               this
               Rubrick
            
             ,
             and
             it
             is
             evident
             they
             did
             leave
             out
             some
             of
             the
             most
             provoking
             expressions
             ?
          
        
         
           
             R.
             P.
             
          
           
             I
             see
             you
             cannot
             bear
             the
             charge
             of
             
               intemperate
               heat
            
             on
             the
             
               beginning
               of
               the
               Reformation
            
             .
          
        
         
           
             P.
             D.
             
          
           
             I
             cannot
             bear
             such
             an
             unreasonable
             and
             unjust
             imputation
             as
             this
             is
             ;
             and
             I
             have
             a
             particular
             esteem
             for
             the
             
               Wisdom
               ,
               Learning
            
             and
             Piety
             which
             was
             
             shewed
             in
             the
             
               Ecclesiastical
               part
            
             of
             our
             Reformation
             .
             But
             how
             doth
             
               T.
               G.
            
             take
             off
             the
             charge
             of
             Idolatry
             in
             this
             Rubrick
             ?
          
        
         
           
             R.
             P.
             
          
           
             
             He
             saith
             ,
             
               he
               takes
               the
               meaning
               of
               it
               not
               to
               be
               ,
               the
               denying
               adoration
               to
               be
               due
               in
               regard
               of
               Christs
               Body
               being
               present
               spiritually
               ,
               but
               truly
               in
               the
               Sacrament
               ;
               but
               only
               that
               no
               adoration
               ought
               to
               be
               done
               to
               any
               corporal
               presence
               of
               Christs
               natural
               flesh
               and
               blood
               ,
               as
               the
               word
               Corporal
               is
               taken
               to
               signifie
               the
               natural
               manner
               of
               a
               bodies
               being
               present
               .
            
             For
             which
             he
             gives
             these
             reasons
             ,
             (
             1.
             )
             
               Because
               those
               words
               in
               the
               second
               Liturgie
               of
            
             Edw.
             6.
             
             
               No
               adoration
               ought
               to
               be
               done
               to
               any
               real
               or
               essential
               being
               of
               Christs
               natural
               flesh
               and
               blood
               ,
               are
               now
               changed
               [
               into
               any
               corporal
               presence
               of
               Christ
               natural
               flesh
               and
               blood
               .
               ]
            
             (
             2.
             )
             
               Because
               the
               Protestant
               Divines
               do
               yield
               the
               real
               presence
               of
               Christs
               Body
               ,
               for
               which
               he
               quotes
               Bishop
            
             Taylor
             
               and
               Bishop
            
             Cosins
             ;
             and
             he
             desires
             Dr.
             
               St.
               so
               to
               explain
               these
               words
               ,
               as
               not
               to
               undermine
               the
               constant
               doctrine
               of
               the
               Church
               of
            
             England
             
               concerning
               the
               real
               presence
               ,
               and
               leave
               us
               nothing
               but
               pure
               Zuinglianism
               in
               the
               place
               of
               it
               .
            
          
        
         
           
             P.
             D.
             
          
           
             I
             am
             so
             much
             his
             Friend
             ,
             that
             at
             this
             time
             I
             will
             undertake
             this
             task
             for
             him
             .
             First
             ,
             We
             must
             consider
             the
             words
             
             of
             the
             Rubrick
             .
             (
             2.
             )
             How
             this
             sense
             of
             it
             can
             be
             reconciled
             with
             the
             
               real
               presence
            
             as
             owned
             by
             the
             Church
             of
             England
             .
             (
             1.
             )
             For
             the
             meaning
             of
             the
             Rubrick
             .
             We
             are
             to
             consider
             that
             the
             Rubrick
             denies
             
               adoration
               to
               be
               intended
               ,
               either
               unto
               the
               Sacramental
               bread
               and
               wine
               ,
               or
               unto
               any
               corporal
               presence
               of
               Christs
               natural
               flesh
               and
               blood
               .
            
             And
             after
             ,
             it
             gives
             two
             distinct
             reasons
             for
             denying
             adoration
             to
             either
             of
             these
             .
             1.
             
             
               To
               the
               Sacramental
               bread
               and
               wine
               ,
            
             for
             this
             reason
             ,
             
               because
               they
               remain
               still
               in
               their
               very
               natural
               substances
               ,
               and
               therefore
               may
               not
               be
               adored
               ,
               for
               that
               were
               Idolatry
               to
               be
               abhorred
               of
               all
               faithful
               Christians
               .
            
             2.
             
             
               To
               the
               corporal
               presence
               of
               Christs
               natural
               flesh
               and
               blood
            
             ;
             because
             
               the
               natural
               body
               and
               blood
               of
               our
               Saviour
               Christ
               are
               in
               heaven
               ,
               and
               not
               here
               ,
               it
               being
               against
               the
               truth
               of
               Christs
               natural
               Body
               ,
               to
               be
               at
               one
               time
               in
               more
               places
               than
               one
               .
            
             You
             see
             ,
             here
             are
             two
             plainly
             distinct
             reasons
             given
             for
             denying
             adoration
             to
             the
             elements
             ,
             and
             to
             
               the
               Natural
               Body
               of
               Christ.
            
             The
             former
             is
             said
             to
             be
             Idolatry
             ;
             the
             latter
             to
             be
             absurd
             and
             
               unreasonable
               ,
               it
               being
               repugnant
               to
               the
               truth
               of
               Christs
               body
               to
               be
               in
               more
               places
               than
               one
               at
               one
               time
               .
            
             So
             that
             the
             sense
             of
             the
             Rubrick
             lyes
             in
             these
             two
             propositions
             .
          
           
           
             1.
             
             That
             it
             is
             Idolatry
             to
             give
             adoration
             to
             the
             
               elements
               remaining
               in
               their
               natural
               substances
               .
            
          
           
             2.
             
             That
             it
             is
             absurd
             to
             believe
             
               Christs
               natural
               body
               to
               be
               present
               ,
               because
               then
               it
               must
               be
               in
               more
               places
               than
               one
               ,
               which
               is
               repugnant
               to
               the
               truth
               of
               a
               body
               .
            
             These
             things
             to
             my
             apprehension
             are
             the
             plain
             and
             natural
             sense
             of
             this
             Rubrick
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             we
             do
             not
             give
             adoration
             to
             the
             
               Sacramental
               elements
            
             ,
             but
             to
             the
             Body
             of
             Christ.
             
          
        
         
           
             P.
             D.
             
          
           
             I
             do
             believe
             I
             can
             prove
             that
             you
             give
             adoration
             to
             the
             
               Sacramental
               Elements
            
             ,
             as
             they
             make
             up
             
               one
               entire
               object
               of
               adoration
               with
               the
               body
               of
               Christ
            
             ;
             but
             that
             is
             not
             my
             present
             business
             ;
             which
             is
             to
             shew
             the
             sense
             of
             our
             Church
             ,
             which
             lyes
             in
             these
             particulars
             .
             1.
             
             That
             
               the
               Sacramental
               Elements
               do
               remain
               in
               their
               natural
               substances
               after
               consecration
               .
            
             2.
             
             That
             ,
             
               to
               adore
               them
               so
               remaining
               is
               Idolatry
               ,
               and
               to
               be
               abhorred
               of
               all
               faithful
               Christians
               .
            
             No
             one
             questions
             the
             former
             to
             be
             the
             sense
             of
             our
             Church
             ;
             the
             only
             question
             lyes
             in
             the
             later
             ,
             whether
             that
             be
             Idolatry
             or
             no
             ?
             It
             is
             no
             question
             ,
             that
             to
             give
             divine
             adoration
             to
             
               any
               creature
            
             is
             Idolatry
             ;
             and
             it
             is
             so
             acknowledged
             on
             all
             sides
             ;
             the
             only
             question
             then
             can
             be
             ,
             
             whether
             the
             
               substance
               of
               bread
               and
               wine
               be
               a
               creature
            
             or
             not
             ?
             and
             this
             is
             no
             question
             with
             any
             man
             in
             his
             wits
             :
             therefore
             to
             give
             adoration
             to
             the
             
               substance
               of
               bread
               and
               wine
            
             is
             Idolatry
             .
             No
             demonstration
             in
             Euclid
             is
             plainer
             than
             this
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             I
             tell
             you
             ,
             
               we
               do
               not
               worship
               the
               creature
               ,
               but
               the
               body
               of
               Christ.
               
            
          
        
         
           
             P.
             D.
             
          
           
             I
             tell
             you
             again
             ,
             
               if
               there
               be
               a
               creature
               you
               do
               worship
               it
               ,
            
             for
             you
             give
             adoration
             to
             what
             is
             before
             you
             ,
             be
             it
             what
             it
             will
             ;
             if
             it
             be
             a
             creature
             you
             adore
             it
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             we
             say
             ,
             
               it
               is
               not
               a
               creature
               we
               worship
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Do
             not
             you
             give
             adoration
             to
             that
             which
             is
             consecrated
             ,
             whether
             it
             remains
             a
             creature
             or
             not
             after
             consecration
             ?
             At
             the
             elevation
             of
             the
             Host
             ,
             at
             the
             
               carrying
               it
               about
            
             ,
             at
             the
             
               exposing
               of
               it
               on
               the
               Altar
               ,
            
             you
             worship
             that
             which
             was
             consecrated
             do
             you
             not
             ?
          
        
         
           
             R.
             P.
             
          
           
             We
             worship
             
               that
               which
               was
               bread
            
             before
             consecration
             ,
             but
             after
             ,
             is
             no
             longer
             so
             but
             the
             
               body
               of
               Christ.
            
             
          
        
         
           
             P.
             D.
             
          
           
             But
             if
             it
             should
             remain
             bread
             after
             consecration
             ,
             what
             do
             ye
             adore
             then
             ?
             is
             it
             not
             the
             substance
             of
             the
             bread
             ?
          
        
         
           
             R.
             P.
             
          
           
             Yes
             ,
             but
             we
             believe
             
               it
               is
               not
               the
               bread
            
             .
          
        
         
           
           
             P.
             D.
             
          
           
             That
             is
             not
             the
             question
             ,
             
               what
               you
               believe
            
             ;
             for
             they
             that
             believed
             God
             to
             be
             the
             
               soul
               of
               the
               world
            
             ,
             worshipped
             the
             parts
             of
             it
             upon
             a
             supposition
             ,
             which
             if
             it
             had
             been
             true
             would
             have
             justified
             their
             worship
             ,
             every
             jot
             as
             well
             as
             yours
             can
             do
             you
             ,
             and
             yet
             they
             were
             
               gross
               Idolaters
            
             for
             all
             that
             .
             Nay
             ,
             I
             will
             say
             more
             to
             you
             ,
             there
             never
             were
             Idolaters
             in
             the
             world
             ,
             that
             did
             not
             proceed
             upon
             a
             false
             supposition
             ,
             and
             it
             may
             be
             not
             so
             unreasonable
             as
             yours
             .
             This
             cannot
             therefore
             excuse
             you
             ,
             if
             your
             supposition
             proves
             false
             ;
             as
             no
             doubt
             it
             is
             ;
             that
             the
             
               substance
               of
               the
               bread
               doth
               not
               remain
               after
               consecration
               .
            
             But
             I
             now
             ask
             you
             what
             your
             adoration
             is
             ,
             in
             the
             opinion
             of
             those
             persons
             who
             do
             firmly
             believe
             the
             
               Sacramental
               Elements
               to
               remain
               in
               their
               natural
               substances
               .
            
             Is
             it
             not
             the
             
               giving
               divine
               worship
               to
               a
               creature
               ?
            
             And
             is
             not
             the
             
               giving
               divine
               worship
               to
               a
               creature
               Idolatry
               ?
            
             so
             that
             according
             to
             the
             sense
             of
             our
             Church
             the
             Worship
             of
             the
             Host
             must
             be
             Idolatry
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             what
             have
             you
             got
             by
             all
             this
             ?
             for
             we
             confess
             our selves
             ,
             
               that
               if
               the
               substance
               of
               bread
               and
               wine
               do
               remain
               after
               consecration
               we
               are
               as
               great
               Idolaters
               as
               they
               that
               worship
               a
               red
               cloath
               .
            
          
        
         
           
           
             P.
             D.
             
          
           
             Upon
             my
             word
             ,
             you
             had
             need
             then
             to
             be
             well
             assured
             ,
             
               that
               the
               substance
               of
               Bread
               and
               Wine
               do
               not
               remain
            
             ;
             and
             yet
             I
             must
             tell
             you
             ,
             we
             can
             be
             certain
             of
             nothing
             in
             the
             world
             ,
             if
             we
             are
             not
             certain
             
               that
               the
               substance
               of
               bread
               and
               wine
               do
               remain
               after
               consecration
               .
            
             For
             if
             we
             are
             certain
             of
             nothing
             by
             our
             senses
             ,
             but
             of
             the
             
               outward
               accidents
            
             (
             which
             is
             all
             your
             best
             men
             do
             say
             in
             this
             case
             )
             we
             cannot
             be
             certain
             of
             any
             
               visible
               substance
            
             in
             the
             world
             ,
             for
             no
             
               bodily
               substance
            
             can
             be
             discerned
             ,
             but
             by
             our
             senses
             ;
             and
             so
             all
             foundation
             of
             
               certainty
               by
               sense
            
             is
             destroyed
             .
             Nay
             ,
             farther
             ,
             it
             takes
             away
             all
             certainty
             by
             reason
             ,
             for
             it
             confounds
             the
             clearest
             maxims
             of
             it
             ,
             by
             overthrowing
             all
             Mathematical
             proportions
             of
             great
             and
             
               small
               ,
               whole
            
             and
             parts
             ;
             by
             destroying
             all
             notions
             of
             distance
             and
             place
             ;
             by
             jumbling
             the
             notions
             of
             body
             and
             Spirit
             .
             And
             lastly
             ,
             it
             takes
             away
             all
             certainty
             by
             Revelation
             ,
             which
             can
             never
             come
             to
             us
             ,
             but
             upon
             the
             supposition
             of
             the
             certainty
             of
             Sense
             and
             Reason
             .
          
        
         
           
             R.
             P.
             
          
           
             O
             Sir
             ,
             I
             see
             what
             you
             would
             be
             at
             ;
             you
             would
             fain
             draw
             me
             into
             a
             dispute
             about
             transubstantiation
             ,
             upon
             principles
             of
             Reason
             ;
             I
             beg
             your
             pardon
             Sir.
             This
             is
             a
             matter
             of
             faith
             ,
             and
             must
             
             be
             stoutly
             believed
             ,
             or
             else
             we
             are
             gone
             .
             No
             more
             of
             this
             Sir
             ,
             to
             your
             business
             of
             Idolatry
             I
             pray
             .
          
        
         
           
             P.
             D.
             
          
           
             I
             was
             only
             giving
             you
             some
             caution
             by
             the
             by
             ,
             how
             much
             you
             are
             concerned
             to
             look
             about
             you
             ;
             but
             since
             you
             are
             resolved
             to
             shut
             your
             eyes
             ,
             I
             return
             to
             the
             sense
             of
             our
             Church
             about
             the
             Idolatry
             of
             the
             Mass
             ;
             and
             it
             follows
             necessarily
             from
             our
             former
             discourse
             ,
             that
             since
             our
             Church
             believes
             the
             substance
             of
             the
             Elements
             do
             remain
             ,
             and
             that
             your
             worship
             doth
             really
             fix
             upon
             that
             substance
             ,
             whatever
             your
             intentions
             be
             ,
             it
             is
             really
             Idolatry
             .
          
        
         
           
             R.
             P.
             
          
           
             However
             this
             only
             proves
             it
             to
             be
             
               material
               Idolatry
            
             ,
             and
             not
             formal
             .
          
        
         
           
             P.
             D.
             
          
           
             I
             have
             often
             heard
             of
             this
             distinction
             ,
             but
             I
             could
             never
             be
             satisfied
             with
             it
             :
             For
             what
             is
             material
             and
             
               formal
               Idolatry
            
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               Material
               Idolatry
            
             I
             take
             to
             be
             
               mistaken
               worship
               ;
               i.
               e.
            
             I
             do
             give
             divine
             worship
             to
             a
             false
             object
             ,
             but
             I
             do
             not
             intend
             to
             give
             it
             to
             a
             false
             object
             of
             Worship
             ,
             but
             to
             a
             true
             one
             .
          
        
         
           
             P.
             D.
             
          
           
             Then
             
               Formal
               Idolatry
            
             must
             be
             
               giving
               divine
               worship
               to
               a
               false
               object
               of
               Worship
               ,
               knowing
               it
               to
               be
               a
               false
               object
               .
            
             And
             where
             are
             there
             any
             such
             Idolaters
             
             to
             be
             found
             in
             the
             world
             ?
             Did
             not
             the
             Heathens
             believe
             that
             to
             be
             God
             which
             they
             worshipped
             ?
             And
             is
             not
             God
             a
             
               true
               object
               of
               worship
            
             ?
             only
             they
             mistook
             that
             to
             be
             God
             which
             was
             not
             ▪
             and
             so
             were
             only
             
               material
               Idolaters
            
             ;
             Even
             those
             that
             worshipped
             their
             
               Images
               for
               Gods
            
             ,
             were
             only
             mistaken
             ;
             for
             they
             had
             a
             good
             intention
             only
             to
             worship
             God
             ,
             but
             they
             unhappily
             took
             their
             Images
             for
             Gods.
             And
             I
             must
             needs
             say
             ,
             they
             who
             took
             the
             
               Sun
               ,
               Moon
            
             and
             Stars
             for
             Gods
             ,
             and
             worshipped
             them
             as
             such
             ,
             were
             very
             excusable
             in
             comparison
             of
             those
             who
             take
             a
             
               piece
               of
               bread
               for
               God
            
             ,
             or
             that
             which
             
               appears
               like
               it
            
             .
          
        
         
           
             R.
             P.
             
          
           
             You
             are
             very
             severe
             methinks
             ;
             but
             do
             you
             think
             there
             is
             no
             difference
             among
             Idolaters
             ?
          
        
         
           
             P.
             D.
             
          
           
             Yes
             ,
             I
             tell
             you
             there
             is
             ,
             but
             not
             much
             to
             your
             comfort
             .
             The
             grosser
             mens
             erour
             is
             ,
             the
             more
             means
             to
             convince
             men
             of
             it
             ,
             the
             more
             wilful
             their
             blindness
             and
             continuance
             in
             it
             ,
             the
             more
             culpable
             they
             are
             in
             their
             Idolatry
             ,
             and
             consequently
             the
             less
             excusable
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             may
             not
             a
             man
             innocently
             mistake
             ?
             as
             if
             in
             the
             dark
             ,
             a
             Child
             should
             ask
             blessing
             of
             one
             that
             is
             not
             his
             Father
             ,
             
             would
             his
             Father
             have
             reason
             to
             be
             angry
             with
             him
             ?
          
        
         
           
             P.
             D.
             
          
           
             Not
             for
             once
             ,
             or
             if
             it
             were
             in
             the
             dark
             ;
             but
             if
             he
             should
             see
             him
             every
             day
             go
             very
             formally
             to
             a
             
               joyn'd
               Stool
            
             in
             the
             Hall
             ,
             or
             to
             a
             
               Brown
               Loaf
            
             in
             the
             Buttery
             ,
             and
             there
             very
             solemnly
             down
             upon
             his
             knees
             to
             them
             ,
             and
             beg
             their
             blessing
             ;
             tell
             me
             what
             you
             think
             the
             Father
             would
             say
             ,
             to
             such
             a
             mistake
             ?
             Would
             he
             excuse
             him
             ,
             saying
             ,
             Alas
             poor
             Child
             ,
             he
             intended
             all
             this
             to
             me
             ,
             only
             he
             mistook
             the
             
               Brown
               Loaf
            
             or
             a
             
               joyn'd
               stool
            
             for
             me
             !
          
        
         
           
             R.
             P.
             
          
           
             Forbear
             such
             comparisons
             ;
             for
             we
             have
             divine
             Revelation
             ,
             
               This
               is
               my
               Body
            
             ;
             and
             we
             believe
             his
             word
             against
             all
             you
             can
             say
             in
             this
             matter
             .
          
        
         
           
             P.
             D.
             
          
           
             But
             what
             will
             you
             say
             ,
             if
             by
             the
             confession
             of
             many
             of
             the
             best
             and
             most
             learned
             of
             your
             own
             Divines
             ,
             
               You
               have
               not
               Divine
               Revelation
               for
               it
            
             ;
             and
             that
             those
             words
             cannot
             prove
             
               that
               the
               substance
               of
               Bread
               doth
               not
               remain
               after
               consecration
               ,
            
             which
             is
             the
             thing
             we
             now
             enquire
             after
             :
             and
             if
             it
             were
             not
             to
             go
             off
             from
             our
             present
             business
             ,
             I
             would
             undertake
             to
             prove
             this
             evidently
             to
             you
             .
          
        
         
           
             R.
             P.
             
          
           
             However
             we
             have
             the
             Authority
             of
             our
             Church
             for
             it
             .
          
        
         
           
           
             P.
             D.
             
          
           
             You
             had
             as
             good
             say
             ,
             you
             are
             resolved
             to
             believe
             it
             ;
             for
             the
             Authority
             of
             your
             Church
             can
             never
             perswade
             any
             man
             that
             is
             not
             .
          
        
         
           
             R.
             P.
             
          
           
             When
             you
             are
             gotten
             to
             this
             point
             of
             transubstantiation
             ,
             it
             is
             hard
             to
             get
             you
             off
             .
             It
             is
             the
             sore
             place
             of
             our
             Church
             ,
             and
             you
             are
             like
             
               Flyes
               in
               Summer
            
             ,
             alwayes
             busie
             about
             it
             .
             I
             pray
             return
             to
             your
             Rubrick
             ,
             for
             you
             seem
             to
             have
             forgotten
             it
             .
          
        
         
           
             P.
             D.
             
          
           
             No
             ,
             I
             have
             been
             pursuing
             it
             hitherto
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             what
             say
             you
             to
             T.
             G.'s
             reasons
             ,
             
               why
               this
               must
               be
               understood
               of
               a
               corporeal
               presence
               of
               Christs
               natural
               Body
               ,
               because
               you
               else
               overthrow
               the
               doctrine
               of
               a
               real
               presence
               which
               hath
               been
               accounted
               the
               doctrine
               of
               the
               Church
               of
            
             England
             .
          
        
         
           
             P.
             D.
             
          
           
             To
             this
             I
             answer
             ,
             (
             1.
             )
             The
             Rubrick
             saith
             expresly
             ,
             
               that
               it
               is
               against
               the
               truth
               of
               Christs
               natural
               Body
               to
               be
               at
               one
               time
               in
               more
               places
               than
               one
               .
            
             It
             doth
             not
             say
             
               against
               the
               corporeal
               presence
               of
               his
               natural
               Body
               ,
            
             but
             the
             
               truth
               of
               it
            
             ;
             from
             whence
             it
             follows
             ,
             that
             our
             Church
             believes
             the
             
               true
               natural
               body
               of
               Christ
            
             ,
             which
             was
             born
             of
             the
             Virgin
             ,
             suffered
             on
             the
             Cross
             ,
             and
             ascended
             into
             Heaven
             ,
             
               can
               be
               but
               in
               one
               place
            
             ;
             which
             is
             declared
             
             in
             the
             foregoing
             words
             ,
             
               And
               the
               natural
               Body
               and
               Blood
               of
               our
               Saviour
               Christ
               are
               in
               Heaven
               and
               not
               here
               :
               i.
               e.
            
             in
             Heaven
             exclusively
             from
             being
             in
             the
             Sacrament
             .
             Which
             are
             not
             true
             ,
             if
             the
             same
             
               natural
               Body
            
             of
             Christ
             could
             be
             at
             the
             
               same
               time
            
             in
             Heaven
             and
             in
             the
             Host.
             
          
        
         
           
             R.
             P.
             
          
           
             How
             then
             can
             your
             Divines
             hold
             
               a
               real
               presence
               of
               Christs
               Body
               ,
            
             as
             
               T.
               G.
            
             saith
             they
             do
             ?
          
        
         
           
             P.
             D.
             
          
           
             You
             had
             heard
             if
             you
             had
             staid
             till
             I
             came
             to
             my
             second
             Answer
             ,
             which
             is
             ,
             that
             notwithstanding
             this
             ,
             our
             Church
             doth
             hold
             ,
             that
             after
             Consecration
             ,
             the
             Elements
             do
             become
             the
             Body
             and
             Blood
             of
             Christ
             ,
             and
             so
             there
             is
             
               a
               real
               presence
            
             of
             
               Christs
               Body
            
             ;
             but
             not
             of
             his
             natural
             ,
             but
             of
             a
             
               mystical
               Body
            
             .
             I
             will
             endeavour
             to
             make
             this
             out
             to
             you
             ,
             because
             you
             look
             strangely
             upon
             me
             ,
             as
             if
             I
             were
             big
             of
             some
             mighty
             paradox
             .
             When
             
               Paschasius
               Radbertus
            
             did
             first
             broach
             the
             modern
             doctrine
             of
             the
             
               Roman
               Church
            
             about
             the
             
               same
               body
            
             of
             Christ
             being
             in
             the
             
               Sacrament
               ,
               which
               was
               born
               of
               the
               B.
               Virgin
               ,
            
             in
             the
             
               Western
               Church
            
             ,
             he
             met
             with
             great
             opposition
             therein
             from
             the
             most
             learned
             Divines
             of
             that
             Age
             ;
             among
             the
             rest
             ,
             there
             lived
             then
             in
             the
             Court
             of
             
               Carolus
               Calvus
            
             a
             man
             very
             eminent
             for
             his
             Learning
             ,
             
             called
             
               Joh.
               Scotus
            
             ,
             or
             Erigena
             .
             This
             man
             at
             the
             request
             of
             
               Carolus
               Calvus
            
             delivered
             his
             opinion
             directly
             contrary
             to
             Paschasius
             ;
             for
             whereas
             he
             asserted
             ,
             
               that
               the
               very
               same
               Body
               of
               Christ
               which
               was
               born
               of
               the
               B.
               Virgin
               ,
               was
               invisibly
               present
               under
               the
               accidents
               of
               Bread
               and
               Wine
               ,
               Scotus
            
             denyed
             ,
             
               that
               the
               Elements
               were
               in
               any
               real
               sense
               after
               consecration
               the
               Body
               and
               Blood
               of
               Christ
               ,
               the
               Sacrament
               being
               only
               a
               bare
               commemoration
               ,
               or
               figurative
               representation
               of
               the
               Body
               and
               Blood
               of
               Christ.
            
             
             So
             Hincmarus
             who
             lived
             in
             that
             Age
             delivers
             his
             opinion
             ;
             which
             was
             afterwards
             taken
             up
             by
             Berengarius
             ,
             as
             appears
             by
             
             Lanfrank's
             answer
             to
             him
             .
             And
             Ascelinus
             in
             his
             Epistle
             to
             Berengarius
             shews
             that
             
               Joh.
               Scotus
            
             out
             of
             opposition
             to
             Paschasius
             ,
             set
             himself
             to
             prove
             from
             the
             
               Fathers
               ,
               that
               what
               was
               consecrated
               on
               the
               Altar
               was
               not
               truly
               and
               really
               the
               Body
               and
               Blood
               of
               Christ.
            
             These
             two
             opposite
             doctrines
             being
             thus
             dispersed
             ,
             and
             a
             Schism
             being
             likely
             to
             break
             out
             upon
             it
             ,
             as
             appears
             both
             by
             Ratramnus
             ,
             and
             the
             
               Anonymous
               Authour
            
             ,
             published
             by
             Cellotius
             ,
             (
             and
             extant
             in
             MS
             in
             the
             
               Cotton
               Library
               )
               Carolus
               Calvus
            
             sends
             to
             Ratramnus
             (
             an
             eminent
             Divine
             of
             that
             Age
             ,
             being
             imployed
             by
             the
             
               Gallican
               
               Church
            
             to
             defend
             the
             Latins
             against
             the
             Greeks
             )
             to
             know
             his
             judgement
             in
             this
             matter
             .
             He
             ,
             (
             who
             is
             better
             known
             by
             the
             name
             of
             Bertram
             )
             gives
             ,
             in
             his
             Preface
             ,
             an
             Account
             to
             his
             Prince
             of
             both
             these
             opinions
             ,
             and
             rejects
             them
             both
             ,
             as
             against
             the
             sense
             of
             the
             Fathers
             and
             Doctrine
             of
             the
             Church
             .
             In
             the
             
               first
               part
            
             of
             his
             Book
             ,
             he
             disputes
             against
             Scotus
             who
             would
             allow
             no
             Mysterie
             ,
             and
             in
             the
             second
             against
             Paschasius
             who
             contended
             
               that
               the
               same
               Body
               of
               Christ
               was
               in
               the
               Sacrament
               ,
               which
               was
               born
               of
               the
               B.
               Virgin
               :
            
             this
             ,
             he
             saith
             ,
             was
             the
             state
             of
             the
             second
             
               Question
               ,
               whether
               that
               very
               Body
               of
               Christ
               which
               sits
               at
               the
               right
               hand
               of
               God
               ,
               be
               re●eived
               by
               believers
               in
               the
               Sacramental
               Mysterie
               ?
            
             And
             he
             proves
             the
             Negative
             at
             large
             from
             the
             Testimonies
             of
             the
             Fathers
             ;
             shewing
             ,
             
               that
               they
               did
               put
               a
               difference
               between
               that
               Body
               of
               Christ
               which
               was
               born
               of
               the
               Virgin
               ,
               and
               suffered
               on
               the
               Cross
               ,
               and
               that
               true
               but
               mystical
               body
               of
               Christ
               on
               the
               Altar
               ;
               and
               so
               ,
               from
               the
               Testimonies
               of
               S.
            
             Ambrose
             ,
             S.
             Augustine
             ,
             S.
             Hierom
             ,
             Fulgentius
             ;
             
               from
               the
               Scriptures
               ;
               and
               from
               the
               Offices
               of
               the
               Church
               ,
            
             he
             concludes
             point-blank
             against
             Paschasius
             ,
             that
             
               it
               was
               not
               the
               same
               Body
               of
               Christ
               in
               the
               Sacrament
               which
               was
               born
               of
               the
               B.
               Virgin.
            
             But
             then
             
             against
             the
             opinion
             of
             Scotus
             ,
             he
             delivers
             his
             mind
             fully
             in
             answer
             to
             the
             first
             Question
             ,
             saying
             ,
             
               If
               there
               were
               nothing
               in
               the
               Sacrament
               but
               what
               appeared
               to
               the
               senses
               ,
               it
               was
               unfitly
               called
               a
               Mysterie
               ;
               and
               there
               would
               be
               no
               exercise
               for
               faith
               ;
               no
               change
               at
               all
               wrought
               in
               the
               Elements
               ;
               the
               Sacrament
               would
               fall
               short
               of
               Baptism
               and
               the
               Manna
               in
               the
               Wilderness
               :
               and
               lastly
               ,
               to
               what
               purpose
               did
               Christ
               promise
               his
               Flesh
               to
               be
               the
               Food
               of
               his
               People
               ,
               which
               being
               not
               to
               be
               understood
               carnally
               and
               literally
               must
               have
               a
               spiritual
               signification
               ;
               so
               that
               ,
               though
               as
               to
               their
               outward
               appearance
               the
               Sacramental
               Elements
               are
               Figures
               ,
               yet
               according
               to
               the
               invisible
               Power
               and
               Efficacy
               they
               are
               the
               Body
               and
               Blood
               of
               Christ.
            
             And
             this
             he
             shews
             ,
             to
             have
             been
             the
             sense
             of
             the
             Fathers
             and
             
               Christian
               Church
            
             .
             This
             opinion
             of
             
               Ratramnus
               ,
               Paschasius
            
             in
             his
             Epistle
             to
             Frudegardus
             ,
             calls
             
               the
               doctrine
               of
               those
               who
               deny
               the
               presence
               of
               Christs
               Flesh
               in
               the
               Sacrament
               ;
               but
               do
               hold
               an
               invisible
               power
               and
               efficacy
               in
               and
               with
               the
               Elements
               ;
               because
               ,
            
             say
             they
             ,
             
               there
               is
               no
               body
               but
               what
               is
               visible
               and
               palpable
               .
            
             And
             whoever
             will
             read
             that
             Epistle
             of
             Paschasius
             will
             find
             the
             expressions
             ,
             he
             answers
             ,
             the
             very
             same
             that
             yet
             occur
             in
             the
             Book
             of
             Bertram
             .
             Of
             the
             same
             opinion
             with
             Ratramnus
             
             in
             this
             matter
             ,
             was
             
               Rabanus
               Maurus
            
             ,
             the
             greatest
             Divine
             accounted
             of
             his
             Age
             ,
             who
             wrote
             his
             Epistle
             to
             
               Egilo
               against
               them
               ,
               who
               had
               lately
               broached
               that
               doctrine
            
             (
             mark
             that
             )
             
               that
               the
               Body
               of
               Christ
               in
               the
               Sacrament
               ,
               was
               the
               very
               same
               which
               was
               born
               of
               the
               B.
               Virgin
               ,
               and
               suffered
               on
               the
               Cross
               and
               rose
               from
               the
               dead
               .
            
             And
             this
             appears
             from
             his
             Epistle
             to
             Heribaldus
             still
             extant
             ;
             wherein
             he
             saith
             ,
             
               he
               declared
               in
               what
               sense
               the
               Sacrament
               was
               the
               Body
               of
               Christ.
            
             Besides
             ,
             the
             
               Anonymus
               Authour
            
             published
             by
             Cellotius
             ,
             (
             the
             only
             person
             about
             that
             time
             who
             appeared
             in
             behalf
             of
             the
             doctrine
             of
             Paschasius
             ,
             and
             very
             inconsiderable
             in
             comparison
             of
             his
             Adversaries
             )
             confesseth
             the
             opposition
             made
             to
             Paschasius
             by
             Rabanus
             and
             Ratramnus
             ,
             and
             endeavours
             to
             excuse
             
               his
               simplicity
               in
               asserting
               that
               the
               same
               flesh
               of
               Christ
               was
               upon
               the
               Altar
               ,
               which
               was
               born
               of
               the
               Virgin
               ,
            
             by
             a
             new
             and
             extravagant
             supposition
             of
             the
             Sacrament
             being
             the
             medium
             of
             
               uniting
               two
               real
               bodies
               of
               Christ
            
             ;
             viz.
             
               of
               his
               flesh
               and
               of
               his
               Church
               ,
            
             and
             therefore
             that
             must
             be
             a
             
               real
               body
            
             of
             Christ
             too
             ;
             which
             is
             so
             remote
             from
             justifying
             Paschasius
             his
             doctrine
             ,
             that
             Cellotius
             himself
             is
             ashamed
             of
             him
             .
             This
             same
             doctrine
             of
             Rabanus
             and
             Ratramnus
             is
             expresly
             owned
             by
             the
             
             
               Saxon
               Homilies
            
             ,
             which
             deny
             the
             Sacrament
             to
             be
             a
             
               meer
               commemoration
               according
               to
               the
               opinion
               of
            
             Joh.
             Erigena
             ,
             but
             say
             that
             
               after
               consecration
               the
               bread
               becomes
               the
               Body
               of
               Christ
               after
               a
               spiritual
               and
               mystical
               manner
            
             ;
             and
             in
             the
             
               Saxon
               Code
            
             of
             Canons
             it
             is
             expresly
             determined
             ,
             
               not
               to
               be
               that
               Body
               of
               Christ
               which
               suffered
               on
               the
               Cross.
            
             And
             this
             I
             assert
             to
             be
             the
             very
             same
             doctrine
             which
             the
             Church
             of
             England
             embraced
             upon
             the
             Reformation
             ;
             as
             most
             consonant
             to
             Scripture
             and
             the
             Fathers
             ;
             which
             although
             it
             doth
             declare
             against
             
               the
               natural
               Body
               of
               Christ
               ,
               being
               in
               more
               places
               than
               one
               ,
               even
               that
               Body
               of
               Christ
               which
               is
               in
               heaven
               ,
            
             yet
             in
             the
             Articles
             it
             declares
             ,
             
               that
               the
               body
               of
               Christ
               is
               given
               ,
               taken
               and
               eaten
               ,
               so
               that
               to
               the
               faithful
               receivers
               the
               Bread
               consecrated
               and
               broken
               becomes
               the
               Communion
               of
               the
               Body
               of
               Christ
               ,
               and
               the
               cup
               of
               blessing
               the
               communion
               of
               the
               Blood
               of
               Christ.
            
             And
             so
             in
             the
             Catechism
             ,
             it
             is
             said
             ,
             
               that
               the
               Body
               and
               Blood
               of
               Christ
               are
               verily
               and
               indeed
               taken
               of
               the
               faithful
               in
               the
               Lords
               Supper
               ;
               i.
               e.
            
             that
             after
             consecration
             such
             a
             
               divine
               power
            
             and
             efficacy
             doth
             accompany
             the
             
               Holy
               Sacrament
            
             as
             makes
             the
             elements
             to
             become
             the
             
               Spiritual
               and
               mystical
               Body
               of
               Christ
            
             ;
             as
             the
             Church
             is
             really
             but
             mystically
             
             the
             Body
             of
             Christ
             ,
             because
             of
             his
             Spirit
             dwelling
             in
             them
             .
             So
             the
             Apology
             of
             our
             Church
             saith
             ,
             
               that
               in
               the
               Lords
               Supper
               there
               is
               truly
               exhibited
               the
               Body
               and
               Blood
               of
               Christ
               ,
               because
               that
               is
               the
               proper
               food
               of
               our
               souls
               ,
               as
               Bread
               and
               Wine
               tends
               to
               the
               nourishment
               of
               our
               Bodiess
            
             And
             if
             the
             time
             would
             permit
             ,
             I
             could
             not
             only
             more
             largely
             prove
             this
             to
             be
             the
             sense
             of
             our
             Church
             ,
             but
             that
             it
             is
             the
             true
             and
             genuine
             sense
             of
             the
             Fathers
             both
             of
             the
             Greek
             and
             
               Latine
               Church
            
             .
             And
             thus
             I
             hope
             ,
             I
             have
             done
             that
             which
             
               T.
               G.
            
             thought
             so
             impossible
             a
             thing
             ,
             viz.
             
               to
               explain
               this
               Rubrick
               ,
               so
               as
               not
               to
               undermine
               the
               doctrine
               of
               the
               real
               presence
               asserted
               by
               the
               Church
               of
            
             England
             ,
             
               nor
               to
               leave
               nothing
               but
               pure
               Zuinglianism
               in
               the
               place
               of
               it
               .
            
          
        
         
           
             R.
             P.
             
          
           
             I
             was
             afraid
             of
             a
             Paradox
             ,
             and
             it
             appears
             ,
             not
             without
             Reason
             ,
             for
             I
             never
             met
             with
             any
             one
             yet
             who
             explained
             the
             doctrine
             of
             Bertram
             and
             the
             Church
             of
             England
             after
             this
             manner
             ;
             and
             all
             that
             attempted
             it
             talked
             so
             in
             the
             clouds
             ,
             that
             transubstantiation
             it self
             did
             not
             seem
             more
             hard
             to
             understand
             :
             but
             I
             remember
             
               Pet.
               de
               Marca
            
             hath
             proved
             ,
             that
             the
             Book
             of
             Bertram
             was
             the
             same
             which
             was
             written
             by
             
               Joh.
               Scotus
            
             ,
             and
             therefore
             
             your
             hypothesis
             is
             utterly
             overthrown
             .
          
        
         
           
             P.
             D.
             
          
           
             I
             have
             read
             and
             considered
             that
             faint
             attempt
             of
             that
             
               Great
               Man
            
             ,
             which
             seemed
             to
             be
             designed
             for
             no
             other
             end
             but
             to
             make
             us
             believe
             that
             
               Bertrams
               Book
            
             was
             burned
             for
             heretical
             at
             the
             Synod
             of
             Vercelles
             ;
             but
             if
             any
             one
             will
             impartially
             consider
             the
             Book
             of
             Bertram
             and
             compare
             it
             with
             the
             account
             given
             of
             the
             opinion
             of
             
               Joh.
               Scotus
            
             by
             the
             Writers
             against
             Berengarius
             ,
             they
             will
             find
             De
             Marca's
             opinion
             without
             the
             least
             colour
             of
             probability
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             
               Card.
               Perron
               ,
               Mauguin
               ,
               Cellotius
            
             and
             Arnaud
             all
             say
             ,
             that
             Bertram
             in
             the
             
               First
               part
            
             disputes
             against
             the
             Stercoranists
             ,
             who
             were
             a
             sort
             of
             Hereticks
             ,
             who
             held
             
               that
               the
               Body
               of
               Christ
               in
               the
               Eucharist
               was
               passible
               ,
               corruptible
               and
               digestible
               ,
               and
               in
               all
               things
               just
               as
               the
               bread
               appeared
               to
               our
               senses
            
             ;
             and
             asserted
             ,
             
               that
               all
               the
               accidents
               of
               the
               Bread
               were
               founded
               hypostatically
               in
               the
               Body
               of
               Christ
               ,
               and
               not
               to
               have
               any
               proper
               subsistence
               of
               their
               own
               .
            
          
        
         
           
             P.
             D.
             
          
           
             These
             were
             a
             notable
             sort
             of
             Hereticks
             ,
             if
             they
             could
             be
             found
             ;
             but
             it
             appears
             by
             the
             enemies
             of
             Berengarius
             that
             this
             opprobrious
             name
             was
             fixed
             by
             them
             on
             all
             those
             who
             asserted
             
               the
               substance
               of
               the
               Bread
               to
               remain
               after
               consecration
            
             ;
             
             and
             it
             would
             be
             very
             strange
             if
             Bertram
             should
             confute
             that
             which
             himself
             asserts
             ;
             for
             he
             saith
             ,
             
               the
               Sacramental
               Elements
               do
               pass
               into
               the
               nourishment
               of
               our
               Bodies
               .
            
             But
             if
             any
             were
             lyable
             to
             this
             accusation
             ,
             it
             must
             be
             Paschasius
             ;
             if
             
               Pet.
               de
            
             Marca's
             observation
             of
             him
             be
             true
             ,
             
               that
               he
               held
               both
               substance
               and
               quantity
               of
               the
               Bread
               and
               Wine
               to
               be
               turned
               into
               the
               Body
               of
               Christ
            
             ;
             from
             whence
             it
             follows
             ,
             that
             must
             be
             the
             subject
             of
             all
             those
             
               accidents
               which
               were
               in
               the
               Bread
               before
            
             ;
             which
             is
             the
             very
             sink
             of
             Stercoranism
             .
             Nay
             ,
             I
             am
             very
             much
             deceived
             ,
             if
             
               Pope
               Nicholas
            
             2.
             in
             the
             recantation
             prescribed
             to
             Berengarius
             did
             not
             fall
             into
             the
             filth
             of
             it
             far
             more
             than
             Rabanus
             or
             Heribaldus
             ;
             for
             he
             asserts
             therein
             ,
             
               that
               the
               Body
               of
               Christ
               is
               truly
               and
               sensibly
               handled
               and
               broken
               by
               the
               hands
               of
               Priests
               and
               ground
               by
               the
               teeth
               of
               Believers
               .
            
             But
             what
             place
             could
             be
             fitter
             for
             this
             Heresie
             ,
             than
             the
             
               Sedes
               Stercoraria
            
             ?
             
             And
             Guitmundus
             striving
             to
             help
             
               Pope
               Nicholas
            
             and
             his
             Council
             out
             ,
             falls
             into
             the
             same
             Heresie
             himself
             :
             for
             he
             shews
             
               that
               Christs
               Body
               may
               be
               handled
               and
               chewed
               in
               the
               Sacrament
            
             ;
             if
             so
             ,
             it
             must
             be
             the
             subject
             of
             the
             Accidents
             of
             the
             Bread
             and
             Wine
             .
             Which
             according
             to
             Perron
             
             and
             his
             followers
             is
             plain
             Stercor●nism
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             do
             not
             you
             fall
             into
             another
             
               Heresie
               ,
               viz.
            
             of
             Impanation
             ?
          
        
         
           
             P.
             D.
             
          
           
             A
             man
             had
             need
             look
             to
             his
             words
             ,
             when
             Heresies
             are
             so
             common
             ,
             and
             buz
             so
             about
             a
             mans
             ears
             .
             And
             some
             think
             they
             confute
             a
             man
             with
             a
             vengeance
             ,
             if
             they
             can
             find
             out
             some
             Heresie
             with
             a
             hard
             name
             to
             fasten
             upon
             him
             .
             But
             if
             you
             did
             know
             wherein
             the
             heresie
             of
             Impanation
             lay
             ,
             you
             would
             never
             charge
             this
             doctrine
             of
             our
             Church
             with
             it
             .
             For
             I
             find
             two
             distinct
             wayes
             of
             Impanation
             ,
             and
             this
             doctrine
             is
             lyable
             to
             neither
             of
             them
             .
             1.
             
             By
             union
             of
             the
             Bread
             to
             the
             Body
             of
             Christ
             ,
             and
             by
             that
             to
             the
             Divinity
             ,
             which
             was
             the
             way
             of
             
               Joh.
               Parisiensis
            
             .
             2.
             
             By
             an
             
               immediate
               conjunction
               of
               the
               Divine
               Nature
               to
               the
               Bread
            
             ;
             not
             meerly
             by
             
               divine
               efficacy
               and
               power
            
             ,
             but
             by
             an
             
               Hypostatical
               Vnion
            
             :
             which
             is
             the
             opinion
             not
             without
             ground
             ,
             attributed
             to
             
               Rupertus
               Tuitiensis
            
             ;
             and
             is
             lyable
             to
             this
             great
             absurdity
             ,
             that
             all
             that
             befals
             the
             Bread
             may
             be
             attributed
             to
             the
             person
             of
             Christ
             ,
             which
             Bellarmine
             saith
             ,
             
               it
               is
               blasphemy
               to
               imagine
            
             .
             And
             then
             it
             might
             be
             said
             ,
             
               that
               the
               bread
               is
               God
               ,
               that
               the
               Word
               is
               made
               Bread
               ,
            
             and
             
               that
               God
               is
               
               both
               bread
               and
               wine
               .
            
             But
             all
             which
             the
             doctrine
             of
             our
             Church
             implyes
             is
             only
             
               a
               real
               presence
               of
               Christs
               invisible
               power
               and
               Grace
               so
               in
               and
               with
               the
               Elements
               ,
               as
               by
               the
               faithful
               receiving
               of
               them
               to
               convey
               spiritual
               and
               real
               effects
               to
               the
               souls
               of
               men
               :
            
             As
             the
             Bodies
             assumed
             by
             Angels
             might
             be
             called
             
               their
               Bodies
            
             ,
             while
             they
             assumed
             them
             ;
             or
             rather
             as
             the
             Church
             is
             the
             
               Body
               of
               Christ
            
             ,
             because
             of
             
               his
               spirit
               quickning
               and
               enlivening
               the
               Souls
               of
               Believers
               :
            
             so
             the
             bread
             and
             wine
             after
             consecration
             are
             the
             real
             but
             
               the
               spiritual
               and
               Mystical
               body
               of
               Christ.
            
             If
             any
             one
             yet
             thinks
             ,
             that
             some
             at
             least
             of
             our
             Divines
             have
             gone
             farther
             than
             this
             ,
             let
             them
             know
             ,
             it
             is
             the
             Doctrine
             of
             our
             Church
             I
             am
             to
             defend
             ,
             and
             not
             of
             every
             particular
             Divine
             in
             it
             ;
             and
             if
             any
             do
             seem
             to
             speak
             of
             the
             presence
             of
             
               the
               very
               same
               Body
               which
               is
               in
               Heaven
               ,
            
             I
             desire
             them
             in
             the
             
               first
               place
            
             to
             reconcile
             that
             
               doctrine
               with
            
             this
             
               dogmatical
               assertion
            
             at
             the
             end
             of
             this
             
               Rubrick
               ;
               that
               it
               is
               against
               the
               Truth
               of
               Christs
               natural
               Body
               ,
            
             (
             not
             against
             the
             
               corporal
               presence
            
             of
             it
             )
             
               to
               be
               at
               one
               time
               in
               more
               places
               than
               one
               .
            
             Let
             men
             imagine
             what
             kind
             of
             presence
             they
             please
             of
             the
             
               same
               body
            
             ,
             I
             only
             desire
             to
             know
             ,
             
               whether
               to
               be
               in
               Heaven
               ,
               and
               to
               be
               in
               the
               Sacrament
               ,
            
             be
             to
             be
             
             in
             the
             
               same
               or
               distinct
               places
            
             ?
             If
             the
             
               places
               be
               distinct
            
             ,
             as
             no
             doubt
             Heaven
             and
             Earth
             are
             ,
             then
             
               our
               Church
            
             declares
             
               that
               it
               is
               contrary
               to
               the
               Truth
               of
               Christs
               Natural
               Body
               to
               be
               in
               more
               places
               than
               one
               at
               one
               time
               .
            
          
        
         
           
             R.
             P.
             
          
           
             But
             cannot
             God
             annihilate
             that
             
               Cylinder
               of
               air
            
             between
             the
             Body
             of
             Christ
             in
             Heaven
             ,
             and
             the
             
               Sacrament
               on
               the
               Altar
            
             ,
             and
             so
             make
             them
             both
             to
             be
             in
             
               one
               place
            
             ?
          
        
         
           
             P.
             D.
             
          
           
             This
             is
             a
             very
             idle
             and
             extravagant
             question
             ;
             because
             ,
             if
             it
             be
             granted
             ,
             it
             only
             proves
             that
             there
             is
             nothing
             
               between
               Christs
               Body
               in
               Heaven
               ,
               and
               the
               Host
               ,
            
             but
             it
             doth
             not
             prove
             
               the
               Host
               to
               be
               that
               Body
               of
               Christ
            
             ;
             and
             withal
             ,
             since
             so
             many
             thousand
             Hosts
             are
             consecrated
             in
             a
             Day
             ,
             you
             must
             suppose
             so
             much
             air
             annihilated
             as
             lies
             between
             
               Christs
               Body
            
             and
             all
             those
             Hosts
             ;
             but
             can
             any
             man
             imagine
             God
             should
             annihilate
             so
             much
             air
             every
             time
             a
             Priest
             Consecrates
             ?
             and
             I
             remember
             a
             good
             saying
             of
             Cajetan
             ,
             
             
               Non
               est
               disputandum
               de
               divina
               potentia
               ubi
               de
               Sacramentis
               tractatur
            
             ;
             we
             must
             not
             dispute
             of
             
               Gods
               absolute
               power
            
             about
             the
             matter
             of
             Sacraments
             ;
             because
             these
             are
             so
             often
             celebrated
             ,
             that
             we
             are
             to
             suppose
             no
             more
             than
             an
             ordinary
             power
             to
             
             be
             imployed
             about
             them
             .
             And
             suppose
             we
             should
             grant
             a
             thing
             possible
             by
             
               Gods
               absolute
               power
            
             ,
             he
             saith
             ,
             
               it
               is
               folly
               to
               assert
               all
               that
               to
               be
               in
               the
               Sacrament
               which
               God
               can
               do
               .
            
             However
             ,
             this
             doth
             not
             reach
             this
             Rubrick
             ,
             which
             supposes
             
               distinct
               places
            
             ,
             and
             saith
             ,
             
               it
               is
               contrary
               to
               the
               truth
               of
               Christs
               natural
               Body
               to
               be
               in
               more
               places
               than
               one
               at
               one
               time
               .
            
          
        
         
           
             R.
             P.
             
          
           
             But
             may
             not
             all
             this
             be
             understood
             ,
             as
             
               T.
               G.
            
             suggests
             ,
             
               of
               the
               natural
               manner
               of
               a
               bodies
               being
               present
               in
               more
               places
               than
               one
            
             ;
             viz.
             
               that
               it
               is
               repugnant
               to
               the
               Truth
               of
               Christs
               natural
               Body
               to
               be
               naturally
               present
               or
               in
               a
               corporeal
               manner
               in
               more
               places
               than
               one
               ;
               but
               it
               may
               be
               naturally
               present
               but
               in
               one
               place
            
             ;
             i.
             e.
             
               by
               way
               of
               extension
               or
               quantity
               ;
               but
               it
               may
               be
               present
               in
               more
               places
               after
               another
               manner
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             I
             think
             you
             have
             strained
             for
             this
             ,
             and
             it
             is
             your
             last
             effort
             :
             to
             which
             I
             answer
             .
             (
             1.
             )
             It
             yields
             no
             advantage
             to
             
               T.
               G.
            
             for
             supposing
             that
             some
             of
             our
             Divines
             did
             hold
             it
             possible
             ,
             
               that
               the
               same
               body
               might
               be
               present
               in
               several
               places
               after
               a
               different
               manner
               ,
            
             yet
             how
             doth
             it
             hence
             follow
             ,
             that
             the
             Rubrick
             doth
             not
             charge
             them
             who
             worship
             the
             
               substance
               of
               Bread
               and
               Wine
               with
               Idolatry
               ?
            
             (
             2.
             )
             Supposing
             
             the
             Church
             did
             fix
             this
             charge
             upon
             those
             who
             worship
             the
             
               Body
               of
               Christ
            
             as
             present
             ,
             I
             desire
             to
             know
             whether
             
               another
               kind
               of
               presence
            
             would
             excuse
             from
             
               Idolatry
               ?
               i.
               e.
            
             supposing
             that
             to
             worship
             
               Christs
               Body
               as
               corporeally
               present
               be
               Idolatry
               ,
            
             it
             would
             not
             be
             Idolatry
             to
             worship
             the
             
               very
               same
               Body
            
             as
             present
             after
             
               another
               manner
            
             ?
             Which
             is
             all
             one
             ,
             as
             to
             ask
             ,
             whether
             if
             it
             be
             Idolatry
             to
             worship
             a
             man
             with
             his
             
               cloaths
               on
            
             ,
             it
             be
             likewise
             Idolatry
             to
             worship
             him
             with
             his
             
               cloaths
               off
            
             ?
             If
             it
             be
             ,
             the
             
               very
               same
               body
            
             ,
             let
             the
             manner
             of
             its
             being
             present
             be
             the
             same
             or
             different
             ,
             it
             doth
             not
             alter
             the
             nature
             or
             reason
             of
             worship
             .
             Only
             of
             the
             two
             ,
             it
             seems
             more
             unreasonable
             to
             worship
             an
             
               invisible
               Body
            
             than
             a
             
               visible
               one
            
             ;
             for
             in
             a
             
               visible
               body
            
             ,
             he
             that
             worships
             is
             sure
             of
             something
             that
             he
             sees
             ,
             but
             when
             he
             fancies
             an
             
               invisible
               Body
            
             present
             ,
             he
             fancies
             something
             which
             
               if
               it
               were
            
             ,
             must
             
               be
               seen
            
             ,
             and
             yet
             though
             
               he
               cannot
               see
            
             it
             ,
             he
             resolves
             to
             
               worship
               it
            
             .
             (
             3.
             )
             It
             is
             altogether
             as
             unreasonable
             to
             believe
             that
             a
             
               Body
               may
               be
               present
               in
               several
               places
               after
               a
               different
               manner
               ,
            
             as
             
               after
               the
               same
               manner
            
             .
             For
             whereever
             a
             Body
             is
             
               really
               present
            
             ,
             let
             it
             be
             with
             extension
             or
             without
             ,
             it
             is
             so
             
               in
               that
               place
            
             as
             
               not
               to
               be
               in
               another
               ;
               i.
               e.
            
             the
             
             Body
             of
             Christ
             being
             in
             the
             
               Host
               on
               the
               Altar
            
             ,
             is
             so
             there
             ,
             as
             not
             to
             be
             on
             the
             floor
             ,
             or
             any
             other
             place
             about
             it
             ;
             for
             otherwise
             ,
             it
             could
             not
             be
             said
             to
             
               be
               only
               under
               the
               accidents
            
             :
             I
             then
             ask
             ,
             on
             what
             account
             
               the
               same
               body
            
             cannot
             be
             present
             in
             
               two
               places
            
             at
             once
             after
             
               the
               same
               manner
            
             ,
             and
             yet
             may
             be
             
               after
               a
               different
               manner
               ?
               Aquinas
            
             saith
             ,
             
             
               it
               doth
               imply
               a
               contradiction
               for
               the
               same
               Body
               to
               be
               in
               several
               places
               at
               once
               after
               the
               same
               manner
               ,
            
             i.
             e.
             
               by
               way
               of
               extension
               or
               quantity
            
             ;
             because
             ,
             
               it
               is
               necessary
               for
               the
               same
               thing
               to
               be
               undivided
               from
               it self
               ,
               but
               that
               which
               is
               in
               several
               places
               must
               be
               divided
               from
               it self
               .
            
             But
             as
             Conink
             well
             observes
             ,
             
               this
               argument
               proves
               it
               as
               impossible
               for
               the
               same
               body
               to
               be
               in
               several
               places
               after
               a
               different
               manner
               ,
            
             
             
               for
               it
               is
               never
               the
               less
               divided
               from
               it self
               by
               being
               in
               one
               place
               after
               another
               manner
               than
               in
               the
               other
               :
               yea
               it
               will
               be
               more
               divided
               ,
               because
               it
               will
               be
               after
               two
               several
               wayes
               repugnant
               to
               each
               other
               .
               And
               it
               is
               much
               more
               easie
               to
               conceive
               that
               a
               Body
               should
               be
               in
               two
               several
               places
               after
               a
               natural
               manner
               ,
               than
               to
               be
               so
               in
               one
               place
               ;
               and
               in
               another
               ,
               after
               such
               a
               spiritual
               manner
               as
               is
               very
               hard
               to
               be
               understood
               .
            
             
             
               It
               is
               much
               more
               repugnant
            
             ,
             saith
             
               Maeratius
               ,
               for
               the
               same
               Body
               to
               be
               extended
               and
               not
               extended
               ,
               than
               to
               have
               a
               double
               extension
               .
               
               If
               it
               be
               repugnant
               to
               the
               finite
               nature
               of
               a
               body
               ,
               to
               be
               in
               more
               places
               than
               one
               ,
               because
               then
               it
               might
               be
               present
               in
               all
               places
            
             ;
             this
             ,
             saith
             Lugo
             ,
             
             
               will
               hold
               against
               a
               Sacramental
               Presence
               ;
               for
               that
               comes
               nearer
               to
               a
               Divine
               immensity
               for
               a
               Body
               to
               be
               in
               more
               places
               without
               quantity
               ,
               than
               with
               it
               .
               Suarez
            
             and
             Gamachaeus
             say
             ,
             
             
               this
               comes
               nearer
               to
               ubiquity
               ,
               because
               a
               Sacramental
               presence
               supposes
               the
               Body
               to
               be
               whole
               in
               every
               part
               ,
               which
               a
               natural
               doth
               not
               .
            
             And
             they
             grant
             ,
             
               that
               all
               the
               contradictions
               which
               follow
               upon
               being
               present
               in
               several
               places
               after
               a
               natural
               manner
               ,
               will
               hold
               if
               the
               one
               be
               natural
               and
               the
               other
               not
               :
               i.
               e.
            
             that
             the
             same
             Body
             may
             be
             above
             it self
             and
             below
             it self
             ,
             within
             it self
             and
             without
             it self
             ;
             and
             may
             move
             with
             two
             contrary
             motions
             upwards
             and
             downwards
             ,
             forwards
             and
             backwards
             ;
             it
             may
             be
             hot
             in
             one
             place
             and
             cold
             in
             another
             ;
             it
             may
             be
             alive
             in
             one
             place
             and
             dead
             in
             another
             ;
             and
             which
             is
             the
             highest
             contradiction
             ,
             one
             would
             think
             ,
             by
             force
             of
             this
             principle
             ,
             
               a
               man
               may
               be
               damned
               in
               one
               place
               and
               saved
               in
               another
               .
            
             And
             no
             less
             a
             man
             than
             Ysambertus
             hath
             defended
             the
             possibility
             of
             this
             ,
             upon
             this
             principle
             ;
             for
             ,
             
             saith
             he
             ,
             
               a
               man
               as
               in
               one
               place
               may
               be
               killed
               in
               a
               mortal
               sin
               ,
               and
               so
               be
               damned
               ;
               whereas
               in
               
               another
               place
               he
               may
               have
               contrition
            
             (
             and
             absolution
             )
             
               and
               so
               be
               saved
            
             .
             But
             Vasquez
             asks
             an
             untoward
             Question
             ,
             
             
               suppose
               such
               a
               man
               be
               reduced
               to
               one
               place
               ,
               whether
               shall
               he
               be
               saved
               or
               damned
               ?
               for
               he
               cannot
               then
               be
               both
               ;
               and
               there
               is
               no
               more
               reason
               he
               should
               be
               put
               out
               of
               the
               state
               of
               Grace
               by
               the
               state
               of
               sin
               ,
               than
               out
               of
               the
               state
               of
               sin
               by
               the
               state
               of
               Grace
               .
            
             Such
             horrible
             contradictions
             do
             men
             run
             into
             rather
             than
             let
             go
             an
             absurd
             hypothesis
             ;
             and
             Suarez
             confesseth
             ,
             that
             
               a
               Sacramental
               Presence
               ,
               is
               liable
               to
               the
               same
               contradictions
               ,
               because
               that
               supposeth
               a
               capacity
               for
               Acts
               of
               the
               Mind
               under
               it
               .
            
             (
             4.
             )
             I
             say
             ,
             that
             asserting
             a
             
               Body
               to
               be
               present
               naturally
               in
               one
               place
               ,
               and
               spiritually
               and
               indivisibly
               in
               more
               ,
            
             doth
             involve
             
               more
               contradictions
            
             in
             it
             ,
             than
             to
             be
             present
             in
             several
             places
             after
             a
             natural
             manner
             .
             For
             the
             very
             manner
             of
             a
             bodies
             being
             
               present
               indivisibly
            
             carries
             contradictions
             along
             with
             it
             peculiar
             to
             it self
             .
             For
             whereever
             there
             is
             a
             body
             ,
             there
             must
             be
             quantity
             ,
             and
             whereever
             there
             is
             quantity
             there
             must
             be
             divisibility
             ;
             how
             then
             can
             a
             
               divisible
               body
            
             be
             
               indivisibly
               present
            
             ?
             If
             they
             say
             ,
             
               it
               is
               after
               the
               manner
               of
               a
               Spirit
               ,
            
             that
             doth
             by
             no
             means
             salve
             the
             contradiction
             ;
             for
             how
             can
             a
             body
             be
             after
             
               the
               manner
               of
               a
               Spirit
            
             ?
             and
             if
             it
             
             can
             ,
             how
             can
             the
             notion
             of
             Body
             and
             Spirit
             be
             differenced
             from
             each
             other
             ?
             If
             
               actual
               extension
               may
               be
               separated
               from
               a
               Body
               ,
            
             why
             not
             quantity
             it self
             ?
             why
             may
             not
             divisibility
             be
             separated
             from
             a
             line
             ?
             and
             
               two
               and
               two
            
             not
             make
             
               actually
               four
            
             ,
             supposing
             that
             they
             retain
             their
             
               intrinsick
               aptitude
            
             to
             do
             it
             ?
             What
             becomes
             of
             the
             differences
             of
             greater
             and
             less
             ,
             since
             that
             which
             is
             greater
             may
             be
             
               contained
               under
               the
               less
            
             ;
             and
             so
             the
             very
             same
             thing
             will
             be
             greater
             or
             
               less
               ,
               greater
            
             and
             not
             greater
             than
             it self
             ?
             What
             notion
             can
             we
             have
             of
             distance
             ,
             since
             here
             a
             Body
             is
             supposed
             to
             have
             all
             its
             
               organical
               parts
               ,
               head
               ,
               breast
               ,
               legs
               and
               feet
            
             ;
             and
             yet
             no
             
               local
               distance
            
             between
             Head
             and
             Feet
             ?
          
        
         
           
             R.
             P.
             
          
           
             I
             see
             it
             is
             a
             dangerous
             thing
             to
             give
             you
             but
             a
             hint
             about
             transubstantiation
             ;
             if
             you
             but
             once
             take
             the
             scent
             ,
             you
             run
             on
             so
             fast
             that
             it
             is
             a
             very
             hard
             matter
             to
             take
             you
             off
             .
             I
             did
             not
             think
             this
             Rubrick
             could
             have
             held
             us
             thus
             long
             ;
             but
             I
             see
             you
             were
             resolved
             to
             have
             two
             or
             three
             throws
             at
             transubstantiation
             in
             passing
             ,
             though
             I
             warned
             you
             before
             about
             it
             .
          
        
         
           
             P.
             D.
             
          
           
             No
             Sir
             ,
             It
             was
             T.
             G.'s
             fixing
             such
             an
             absurd
             sense
             upon
             our
             Church
             ,
             as
             though
             she
             made
             it
             Idolatry
             to
             
               Worship
               
               Christs
               Body
               as
               present
               after
               a
               corporeal
               manner
               ,
               and
               not
               after
               another
            
             ;
             which
             made
             me
             insist
             so
             long
             upon
             this
             .
          
        
         
           
             R.
             P.
             
          
           
             What
             saith
             my
             
               Fanatick
               Acquaintance
            
             to
             all
             this
             ?
             What!
             sleeping
             ?
          
        
         
           
             F.
             C.
             
          
           
             Only
             a
             Nod
             or
             two
             ;
             I
             hearkened
             a
             while
             ,
             but
             I
             found
             you
             were
             about
             hard
             and
             unsavoury
             notions
             ;
             truly
             it
             was
             to
             me
             
               no
               awakening
               discourse
            
             .
          
        
         
           
             R.
             P.
             
          
           
             Come
             ,
             come
             we
             will
             keep
             you
             waking
             ;
             we
             are
             now
             come
             to
             the
             
               Puritan
               Cause
            
             .
          
        
         
           
             F.
             C.
             
          
           
             Ay
             ,
             Ay
             ,
             there
             is
             some
             life
             in
             that
             .
          
        
         
           
             R.
             P.
             
          
           
             What
             think
             you
             ,
             was
             
               Robert
               Abbot
               Bishop
            
             of
             Salisbury
             a
             Puritan
             or
             not
             ?
          
        
         
           
             F.
             C.
             
          
           
             What!
             a
             Bishop
             a
             Puritan
             !
             a
             good
             one
             I
             warrant
             you
             :
             a
             Puritan
             in
             
               Lawn
               sleeves
            
             !
             a
             Puritan
             with
             Cross
             and
             Surplice
             !
             You
             know
             well
             what
             belongs
             to
             a
             Puritan
             ,
             do
             you
             not
             ?
             I
             tell
             you
             ,
             there
             never
             was
             a
             true
             Puritan
             but
             abhorred
             these
             things
             with
             all
             his
             heart
             .
             What
             do
             you
             tell
             me
             of
             a
             Bishop
             of
             Salisbury
             for
             a
             Puritan
             ?
             I
             say
             again
             ,
             if
             he
             had
             been
             so
             ,
             he
             would
             have
             taken
             his
             
               Lawn
               sleeves
            
             and
             thrown
             them
             into
             the
             Fire
             .
          
        
         
           
           
             P.
             D.
             
          
           
             But
             I
             pray
             Sir
             ,
             how
             comes
             in
             this
             discourse
             about
             Bishop
             Abbot
             ?
          
        
         
           
             R.
             P.
             
          
           
             I
             will
             tell
             you
             ;
             Among
             other
             Divines
             produced
             by
             Dr.
             St.
             to
             prove
             the
             charge
             of
             Idolatry
             maintained
             against
             the
             Church
             of
             Rome
             in
             K.
             James
             his
             time
             ,
             one
             was
             Bishop
             Abbot
             in
             his
             answer
             to
             
               Bishop
               .
               T.
               G.
            
             takes
             this
             to
             be
             Archbishop
             Abbot
             ,
             and
             excepts
             against
             him
             
               as
               an
               abettor
               of
               the
               Puritan
               party
               ,
            
             and
             tells
             from
             Dr.
             
               Heylin
               ,
               that
               on
               that
               account
               it
               was
               thought
               necessary
               to
               suspend
               him
               from
               his
               Metropolitical
               Visitation
            
             ;
             Dr.
             St.
             makes
             sport
             with
             his
             Suspending
             a
             Bishop
             of
             Salisbury
             from
             
               Metropolitical
               jurisdiction
            
             ,
             and
             tells
             what
             strange
             things
             those
             of
             the
             Church
             of
             Rome
             can
             do
             with
             
               five
               words
            
             ;
             and
             upbraids
             
               T.
               G.
            
             with
             Ignorance
             of
             our
             Church
             ;
             and
             in
             truth
             ,
             
               is
               too
               Tragical
            
             upon
             such
             a
             slight
             occasion
             .
             Now
             
               T.
               G.
            
             proves
             ,
             
               that
               it
               was
               only
               a
               mistake
               of
               the
               person
               ,
               and
               not
               of
               his
               quality
               ,
               although
               Dr.
            
             St.
             saith
             ,
             
               that
               he
               was
               never
               till
               now
               suspected
               for
               a
               Puritan
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Are
             you
             sure
             of
             that
             ?
          
        
         
           
             R.
             P.
             
          
           
             Yes
             ,
             
               T.
               G.
            
             saith
             so
             ,
             
             more
             than
             once
             .
          
        
         
           
             P.
             D.
             
          
           
             However
             it
             is
             good
             to
             be
             sure
             .
             These
             are
             Dr.
             
             St.'s
             words
             .
             
               The
               two
               first
               he
               excepts
               against
               ,
               are
               the
               two
               Archbishops
               ,
            
             
             Whitgift
             and
             Abbot
             
               as
               Puritanically
               inclined
               ;
               but
               as
               it
               unhappily
               falls
               out
               ,
               one
               of
               them
               was
               never
               mentioned
               by
               me
               ,
               and
               the
               other
               never
               till
               now
               suspected
               for
               a
               Puritan
               .
            
             I
             pray
             advise
             
               T.
               G.
            
             to
             read
             a
             little
             more
             carefully
             ,
             before
             he
             confutes
             :
             Is
             it
             not
             plain
             ,
             that
             he
             means
             ,
             Archbishop
             Abbot
             
               was
               never
               mentioned
               by
               him
               ,
               and
               Archbishop
            
             Whitgift
             
               was
               never
               till
               now
               suspected
               for
               a
               Puritan
               ?
            
             It
             could
             be
             no
             want
             of
             understanding
             in
             
               T.
               G.
            
             to
             make
             him
             thus
             misconstrue
             his
             words
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             he
             proves
             ,
             
               he
               was
               Puritanically
               inclined
               ,
               and
               takes
               off
               his
               Testimony
               .
            
          
        
         
           
             P.
             D.
             
          
           
             How
             doth
             he
             prove
             that
             ?
          
        
         
           
             R.
             P.
             
          
           
             From
             Dr.
             Heylin
             ,
             whose
             Histories
             serve
             us
             to
             many
             a
             good
             purpose
             ;
             for
             he
             saith
             ,
             
               he
               was
               a
               Calvinian
               though
               a
               moderate
               one
               ;
               that
               he
               was
               an
               enemy
               to
               Bishop
            
             Laud
             
               in
               the
               Vniversity
               ,
               that
               he
               commends
               Mr.
            
             Perkins
             ,
             
               and
               wrote
               his
               last
               Book
               of
               Grace
               and
               Perseverance
               of
               the
               Saints
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Very
             wonderful
             proofs
             !
             As
             though
             many
             of
             the
             stiffest
             Defenders
             of
             our
             Church
             against
             the
             
               Puritan
               party
            
             ,
             had
             not
             been
             inclining
             to
             Calvinism
             (
             as
             it
             is
             called
             )
             
               in
               the
               point
               of
               Predestination
            
             ;
             especially
             in
             that
             moderate
             way
             ,
             wherein
             
               R.
               Abbot
            
             asserted
             it
             !
             As
             though
             it
             were
             
             not
             possible
             ,
             for
             men
             to
             be
             zealous
             for
             our
             Liturgie
             and
             Ceremonies
             ,
             if
             they
             held
             the
             doctrine
             of
             Election
             and
             Perseverance
             !
             But
             we
             do
             not
             want
             those
             of
             the
             
               Highest
               Order
            
             of
             our
             Church
             at
             this
             day
             ,
             who
             are
             eminent
             for
             Learning
             ,
             and
             Piety
             ,
             and
             Zeal
             for
             the
             Church
             ;
             who
             would
             take
             it
             very
             ill
             from
             
               T.
               G.
            
             upon
             the
             account
             of
             those
             opinions
             ,
             to
             be
             thought
             enemies
             to
             the
             Church
             of
             England
             ;
             as
             no
             doubt
             the
             Puritans
             were
             .
             But
             
               T.
               G.
            
             runs
             on
             with
             this
             perpetual
             mistake
             ;
             when
             his
             own
             Author
             Dr.
             Heylin
             hath
             told
             him
             whom
             he
             means
             by
             Puritans
             ,
             
             viz.
             
               the
               Nonconformists
            
             ;
             for
             speaking
             of
             
               Dr.
               Buckeridge
               Bishop
            
             Lauds
             Tutor
             ,
             he
             saith
             ,
             
               that
               he
               opposed
               the
               Papists
               on
               one
               hand
               ,
               and
               on
               the
               other
               the
               Puritans
               or
               Non-conformists
               .
            
             These
             are
             very
             pittiful
             shifts
             to
             overthrow
             Bishop
             Abbots
             Testimony
             ,
             when
             Dr.
             Heylin
             himself
             saith
             of
             him
             ,
             
             
               he
               was
               so
               moderate
               a
               Calvinian
               that
               he
               incurred
               the
               high
               displeasure
               of
               the
               Supralapsarians
               ,
               who
               had
               till
               then
               carried
               all
               before
               them
               .
            
             But
             what
             saith
             
               T.
               G.
            
             to
             those
             whom
             he
             yields
             not
             to
             have
             been
             
               Puritanically
               inclined
            
             ,
             and
             yet
             charged
             the
             Church
             of
             Rome
             with
             Idolatry
             ?
          
        
         
           
             R.
             P.
             
          
           
             He
             saith
             ,
             
               they
               do
               not
               impugn
               the
               doctrine
               it self
               of
               the
               Church
               of
            
             Rome
             ,
             
               or
               
               the
               practice
               conformable
               to
               that
               doctrine
               ,
               but
               such
               things
               as
               they
               conceived
               to
               be
               great
               Abuses
               in
               the
               practice
               of
               it
               .
            
          
        
         
           
             P.
             D.
             
          
           
             That
             will
             be
             best
             tryed
             by
             particulars
             ;
             the
             First
             of
             these
             is
             no
             less
             a
             Person
             than
             K.
             James
             ,
             who
             calls
             
               the
               Worship
               of
               Images
               ,
               damnable
               Idolatry
            
             ;
             and
             Dr.
             St.
             shews
             
               that
               K.
            
             James
             
               takes
               off
               their
               distinctions
               and
               evasions
            
             ;
             and
             saith
             ,
             
               Let
               them
               therefore
               that
               maintain
               this
               Doctrine
               answer
               it
               to
               Christ
               at
               the
               latter
               day
               when
               he
               shall
               accuse
               them
               of
               Idolatry
               .
               And
               then
               I
               doubt
               if
               he
               will
               be
               paid
               with
               such
               Sophistical
               Distinctions
               .
               Is
               all
               this
               ,
            
             saith
             D.
             
               St.
               nothing
               but
               to
               charge
               them
               with
               such
               practices
               which
               they
               detest
               ?
               Doth
               he
               not
               mention
               their
               doctrine
               ,
               and
               their
               distinctions
               ?
               Did
               not
               K.
            
             James
             
               understand
               what
               he
               said
               ,
               and
               what
               they
               did
               ?
            
             What
             saith
             
               T.
               G.
            
             to
             this
             ?
          
        
         
           
             R.
             P.
             
          
           
             Not
             a
             word
             that
             I
             can
             find
             .
          
        
         
           
             P.
             D.
             
          
           
             Let
             us
             then
             see
             what
             he
             doth
             take
             notice
             of
             .
          
        
         
           
             R.
             P.
             
          
           
             A
             very
             notable
             thing
             I
             assure
             you
             .
             He
             saith
             ,
             
               they
               only
               found
               fault
               with
               some
               abuses
               committed
               in
               our
               Church
               ,
            
             
             
               and
               did
               not
               think
               men
               by
               vertue
               of
               the
               terms
               of
               her
               communion
               forced
               either
               to
               hypocrisie
               or
               Idolatry
               :
            
             as
             Dr.
             St.
             doth
             :
             
               so
               that
               it
               is
               not
               the
               doctrine
               of
               the
               Church
               of
            
             Rome
             ,
             
             
               if
               truly
               stated
               out
               of
               the
               decrees
               of
               her
               Councils
               ,
               or
               practice
               agreeable
               to
               that
               doctrine
               ,
               which
               these
               Divines
               impeach
               as
               Idolatrous
               ,
               but
               the
               opinions
               of
               some
               School-Divines
               ,
               or
               Abuses
               they
               conceived
               to
               be
               committed
               in
               the
               practice
               of
               it
               .
               And
               for
               this
               he
               instanceth
               in
               the
               decree
               of
               the
               Council
               of
            
             Nice
             
               about
               the
               Worship
               of
               Images
            
             .
          
        
         
           
             P.
             D.
             
          
           
             Who
             doth
             not
             know
             
               T.
               G.
            
             to
             be
             a
             man
             of
             art
             ?
             and
             to
             understand
             the
             way
             of
             fencing
             in
             the
             Schools
             as
             well
             as
             another
             ?
             Was
             it
             not
             skilfully
             done
             in
             this
             place
             to
             run
             to
             the
             
               point
               of
               Images
            
             ,
             when
             we
             had
             been
             so
             lately
             upon
             the
             Idolatry
             in
             
               adoration
               of
               the
               Host
            
             ,
             as
             it
             is
             declared
             in
             our
             Rubrick
             ?
             For
             the
             Constitution
             of
             the
             Church
             of
             Rome
             is
             plain
             to
             all
             persons
             about
             adoration
             of
             the
             Host
             ,
             at
             the
             elevation
             of
             it
             ,
             and
             
               carrying
               it
               about
            
             ;
             but
             in
             the
             matter
             of
             Images
             they
             endeavour
             to
             palliate
             and
             disguise
             their
             allowed
             practices
             as
             much
             as
             may
             be
             .
             I
             answer
             therefore
             on
             behalf
             of
             Dr.
             St.
             (
             1.
             )
             That
             when
             he
             speaks
             of
             what
             men
             are
             obliged
             to
             do
             
               by
               vertue
               of
               Communion
               with
               the
               Church
               of
            
             Rome
             ,
             he
             speaks
             of
             the
             things
             
               strictly
               required
            
             by
             the
             Rules
             of
             
               that
               Church
            
             ;
             and
             since
             our
             Church
             declares
             
               the
               Mass
               Idolatrous
            
             ,
             he
             doth
             not
             in
             the
             least
             recede
             from
             the
             sense
             of
             our
             
             Church
             in
             the
             disjunction
             he
             useth
             ,
             either
             of
             hypocrisie
             ,
             or
             Idolatry
             ;
             and
             I
             have
             some
             reason
             to
             believe
             that
             was
             the
             thing
             he
             aimed
             at
             chiefly
             ,
             when
             he
             spoke
             of
             
               the
               terms
               of
               Communion
            
             ;
             because
             he
             had
             often
             heard
             of
             some
             persons
             who
             live
             in
             the
             communion
             of
             that
             Church
             ,
             who
             being
             not
             obliged
             to
             make
             the
             same
             professions
             which
             
               Ecclesiastical
               persons
            
             are
             ,
             do
             content
             themselves
             with
             doing
             the
             
               same
               external
               Acts
            
             which
             others
             do
             ;
             but
             with
             a
             
               very
               different
               intention
            
             ;
             who
             look
             upon
             transubstantiation
             ,
             and
             many
             other
             doctrines
             as
             foolish
             and
             ridiculous
             ,
             and
             yet
             think
             they
             may
             joyn
             with
             those
             who
             do
             believe
             them
             in
             all
             
               external
               acts
               of
               worship
            
             rather
             than
             break
             the
             peace
             of
             the
             Church
             they
             live
             in
             ;
             such
             persons
             would
             say
             they
             
               never
               worshipped
               the
               Host
            
             ,
             and
             therefore
             excuse
             themselves
             from
             Idolatry
             ,
             but
             Dr.
             St.
             saith
             ,
             
               they
               cannot
               then
               excuse
               themselves
               from
               hypocrisie
               ,
            
             because
             they
             seem
             to
             give
             the
             
               same
               Worship
            
             which
             the
             other
             doth
             .
             (
             2.
             )
             As
             to
             the
             Idolatry
             committed
             in
             the
             
               Worship
               of
               Images
            
             ,
             we
             shall
             consider
             that
             in
             its
             proper
             place
             ;
             but
             yet
             by
             vertue
             of
             communion
             with
             the
             Church
             of
             Rome
             ,
             all
             persons
             are
             (
             1.
             )
             bound
             to
             declare
             the
             worship
             of
             Images
             lawful
             as
             it
             is
             practised
             in
             that
             
             Church
             .
             (
             2.
             )
             To
             
               worship
               Images
            
             upon
             occasion
             o●fered
             ,
             as
             in
             processions
             ,
             &c.
             
             (
             3.
             )
             To
             Worship
             the
             Cross
             as
             it
             
               represents
               Christ
            
             with
             that
             worship
             which
             is
             proper
             to
             his
             person
             .
             That
             which
             concerns
             us
             now
             ,
             is
             to
             give
             an
             account
             of
             the
             judgement
             of
             these
             Persons
             ,
             how
             far
             they
             suppose
             the
             Church
             of
             Rome
             to
             be
             guilty
             of
             the
             Idolatry
             committed
             in
             it
             .
             As
             to
             K.
             James
             we
             have
             seen
             already
             how
             far
             
               T.
               G.
            
             is
             from
             answering
             his
             testimony
             ;
             the
             next
             is
             
               Is.
               Casaubon
            
             ,
             and
             he
             saith
             ,
             
               the
               Church
               of
            
             England
             
               did
               affirm
               the
               practises
               of
               the
               Church
               of
            
             Rome
             
               to
               be
               joyned
               with
               great
               impiety
               .
            
             So
             that
             he
             speaks
             the
             sense
             of
             
               our
               Church
            
             and
             not
             barely
             his
             own
             ;
             and
             surely
             when
             he
             wrote
             by
             K.
             James
             his
             direction
             and
             order
             ,
             and
             had
             so
             great
             intimacy
             with
             Bishop
             Andrews
             and
             other
             learned
             men
             of
             our
             Church
             ,
             he
             would
             declare
             nothing
             to
             be
             her
             sense
             which
             was
             contrary
             to
             it
             .
             And
             as
             to
             his
             own
             private
             opinion
             ,
             I
             could
             tell
             
               T.
               G.
            
             somewhat
             more
             ,
             viz.
             that
             when
             he
             was
             violently
             set
             upon
             by
             all
             the
             Wit
             and
             Industry
             of
             
               Card.
               Perron
            
             ,
             and
             disobliged
             by
             some
             persons
             of
             his
             own
             Communion
             at
             Paris
             ,
             he
             set
             himself
             seriously
             to
             consider
             the
             terms
             of
             Communion
             in
             that
             Church
             ,
             and
             whether
             he
             might
             with
             a
             
             safe
             conscience
             embrace
             it
             ;
             and
             I
             have
             seen
             in
             his
             own
             hand-writing
             the
             reasons
             which
             hindred
             him
             from
             it
             ;
             and
             the
             first
             of
             them
             ,
             was
             the
             
               Fear
               of
               Idolatry
               ,
               which
               he
               saw
               practised
               in
               the
               worship
               of
               Images
               and
               Saints
               .
            
             Which
             is
             as
             full
             a
             proof
             as
             may
             be
             ,
             that
             he
             did
             not
             think
             any
             person
             could
             embrace
             the
             communion
             of
             that
             Church
             without
             Hypocrisie
             or
             Idolatry
             as
             to
             the
             Worship
             of
             Images
             and
             Saints
             .
             The
             third
             is
             Bishop
             Andrews
             ,
             who
             not
             only
             charges
             the
             Church
             of
             Rome
             with
             Idolatry
             ;
             but
             he
             saith
             ,
             
               that
               in
               their
               Breviaries
               ,
               Hours
               ,
               and
               Rosaries
               ,
               they
               pray
               directly
               ,
               absolutely
               and
               finally
               to
               Saints
               ;
               and
               not
               meerly
               to
               the
               Saints
               to
               pray
               to
               God
               for
               them
               ,
               but
               give
               what
               they
               pray
               for
               themselves
               :
            
             To
             this
             
               T.
               G.
            
             saith
             ,
             
               they
               profess
               they
               do
               no
               such
               thing
            
             ;
             as
             though
             we
             were
             enquiring
             what
             they
             professed
             ,
             and
             not
             what
             Bishop
             Andrews
             charged
             them
             with
             .
             If
             Idolatry
             according
             to
             Bishop
             Andrews
             be
             required
             in
             the
             
               Authorized
               Offices
            
             of
             Devotion
             in
             their
             Church
             ,
             how
             can
             the
             members
             of
             it
             be
             excused
             either
             from
             hyocrisie
             or
             Idolatry
             ?
             The
             fourth
             is
             Dr.
             Field
             ,
             who
             chargeth
             the
             
               Invocation
               of
               Saints
            
             with
             
               such
               superstition
               and
               Idolatry
               as
               cannot
               be
               excused
               :
            
             The
             fifth
             Dr.
             Jackson
             who
             saith
             ,
             
               the
               Papists
               give
               divine
               
               honour
               to
               Images
               .
            
             The
             sixth
             Archbishop
             Laud
             ,
             who
             not
             only
             affirms
             the
             
               modern
               Church
               of
            
             Rome
             
               to
               be
               too
               like
               to
               Paganism
               in
               the
               adoration
               of
               Images
               ,
            
             but
             condemns
             
               the
               praying
               to
               Angels
               as
               the
               Idolatry
               condemned
               by
               the
               Council
               of
            
             Laodicea
             ;
             as
             Dr.
             St.
             shewed
             from
             his
             
               M
               S.
               notes
            
             upon
             Bellarmine
             .
             To
             these
             Dr.
             St.
             added
             in
             his
             
               General
               Preface
            
             ,
             the
             Testimonies
             of
             Archbishop
             Bancroft
             ,
             Bishop
             
               Montague
               ,
               Pet.
               Heylin
            
             ,
             and
             Mr.
             Thorndike
             ;
             which
             three
             last
             were
             the
             very
             
               persons
               T.
               G.
            
             did
             appeal
             to
             ;
             and
             the
             last
             of
             them
             did
             declare
             
               that
               the
               practice
               of
               Idolatry
               was
               such
               in
               the
               Roman
               Church
               ,
               that
               no
               good
               Christian
               dare
               trust
               his
               soul
               in
               the
               communion
               of
               it
            
             ;
             which
             is
             all
             one
             as
             to
             say
             ,
             they
             must
             be
             guilty
             of
             Hypocrisie
             or
             Idolatry
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             
               T.
               G.
            
             saith
             ,
             
               they
               only
               reprove
               some
               practices
               as
               Idolatrous
               ,
               or
               at
               least
               in
               danger
               to
               be
               such
               ,
               but
               Dr.
            
             St.
             
               acknowledges
               that
               they
               excuse
               the
               Church
               of
            
             Rome
             
               from
               Idolatry
               although
               not
               all
               who
               live
               in
               the
               communion
               of
               it
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Doth
             he
             indeed
             say
             so
             ?
             or
             is
             this
             another
             piece
             of
             T.
             G.'s
             fineness
             ?
             His
             words
             are
             these
             :
             
               And
               although
               it
               may
               be
               only
               an
               excess
               of
               charity
               in
               some
               few
               learned
               persons
               to
               excuse
               that
               Church
               from
               Idolatry
               ,
               although
               not
               all
               who
               live
               in
               
               the
               Communion
               of
               it
               :
            
             and
             then
             produces
             the
             seventeen
             Testimonies
             to
             shew
             he
             did
             not
             differ
             from
             the
             sense
             of
             the
             Church
             of
             England
             ,
             or
             the
             eminent
             defenders
             of
             it
             ever
             since
             the
             Reformation
             ;
             and
             do
             you
             think
             that
             among
             his
             Testimonies
             ,
             he
             would
             produce
             any
             ,
             whom
             he
             thought
             to
             
               free
               the
               Church
               of
            
             Rome
             
               from
               Idolatry
            
             ?
             no
             certainly
             ;
             but
             I
             suppose
             that
             clause
             referred
             to
             Mr.
             Thorndike
             and
             some
             few
             others
             ;
             and
             as
             to
             Mr.
             Thorndike
             he
             afterwards
             produced
             the
             passage
             before
             mentioned
             out
             of
             some
             papers
             written
             by
             him
             a
             little
             before
             his
             death
             .
             What
             saith
             
               T.
               G.
            
             to
             that
             ?
          
        
         
           
             R.
             P.
             
          
           
             Not
             a
             word
             more
             ,
             but
             I
             find
             he
             makes
             use
             of
             Mr.
             Thorndikes
             name
             on
             all
             occasions
             ,
             as
             if
             he
             favoured
             our
             side
             against
             the
             Church
             of
             England
             and
             Dr.
             St.
             And
             the
             man
             who
             manageth
             the
             Dialogue
             against
             him
             is
             brought
             in
             as
             one
             of
             Mr.
             Thorndikes
             principles
             .
             I
             pray
             tell
             me
             was
             not
             he
             a
             man
             in
             his
             heart
             of
             our
             Church
             ,
             and
             only
             lived
             in
             the
             
               external
               communion
            
             of
             yours
             ?
          
        
         
           
             P.
             D.
             
          
           
             D.
             St.
             hath
             given
             a
             just
             character
             of
             him
             ,
             when
             he
             calls
             him
             a
             
               man
               of
               excellent
               Learning
               and
               great
               Piety
            
             ;
             and
             since
             so
             ill
             use
             is
             made
             of
             his
             name
             in
             these
             disputes
             and
             such
             dishonour
             
             done
             to
             his
             memory
             ,
             I
             shall
             but
             do
             him
             right
             ,
             to
             let
             you
             understand
             what
             his
             judgement
             was
             of
             the
             Church
             of
             Rome
             :
             which
             he
             delivered
             in
             a
             paper
             to
             a
             Lady
             a
             little
             before
             his
             death
             ,
             from
             whom
             it
             came
             immediately
             to
             my
             Hands
             ,
             and
             is
             the
             same
             paper
             Dr.
             St.
             doth
             refer
             to
             .
          
           
             1.
             
             The
             truth
             of
             the
             Christian
             Religion
             ,
             and
             of
             the
             Scripture
             is
             presupposed
             to
             the
             Being
             of
             a
             Church
             ,
             
               And
               therefore
               cannot
               depend
               upon
               the
               Authority
               of
               it
               .
            
          
           
             2.
             
             The
             Church
             of
             Rome
             maintains
             the
             Decrees
             of
             the
             present
             Church
             to
             be
             Infallible
             ,
             which
             is
             false
             ,
             and
             yet
             concerns
             the
             salvation
             of
             all
             that
             believe
             it
             ,
             
               Therefore
               no
               man
               can
               submit
               to
               the
               Authority
               of
               it
               .
            
          
           
             3.
             
             The
             Church
             of
             Rome
             in
             S.
             Jeroms
             time
             ,
             did
             not
             make
             void
             the
             baptism
             of
             those
             Sects
             which
             did
             not
             baptise
             in
             the
             name
             of
             the
             Father
             ,
             the
             Son
             ,
             and
             the
             Holy
             Ghost
             ,
             
               
                 But
                 that
                 Baptism
                 is
                 void
                 and
                 true
                 baptism
                 necessary
                 to
                 salvation
                 .
              
               
                 Therefore
                 the
                 Church
                 of
                 Rome
                 may
                 err
                 in
                 matters
                 of
                 salvation
                 .
              
            
          
           
             4.
             
             The
             Church
             of
             Rome
             may
             err
             in
             Schism
             ,
             following
             the
             wrong
             cause
             .
             If
             you
             except
             only
             things
             necessary
             to
             salvation
             
             to
             be
             believed
             .
             This
             shews
             that
             infallibility
             only
             in
             things
             necessary
             to
             salvation
             is
             not
             enough
             .
             It
             is
             destructive
             to
             salvation
             to
             follow
             the
             wrong
             cause
             in
             Schism
             .
             
               Instance
               .
               The
               Schism
               with
               the
               
                 Greek
                 Church
              
               for
               appeals
               to
               Rome
               .
               For
               there
               is
               evident
               Tradition
               to
               the
               contrary
               .
            
          
           
             5.
             
             The
             Church
             of
             Rome
             enjoyns
             
               Apocryphal
               Scriptures
            
             to
             be
             esteemed
             
               Canonical
               Scriptures
            
             .
             
               But
               this
               injunction
               is
               contrary
               to
               Tradition
               and
               Truth
               ,
               and
               concerns
               the
               salvation
               of
               all
               that
               receive
               it
               .
            
          
           
             6.
             
             The
             Church
             of
             Rome
             in
             S.
             Jeroms
             time
             did
             not
             receive
             the
             Epistle
             to
             the
             Hebrews
             for
             
               Canonical
               Scripture
            
             ,
             as
             now
             it
             doth
             ,
             and
             as
             in
             truth
             it
             is
             ,
             
               Therefore
               the
               Church
               of
               Rome
               may
               err
               in
               declaring
               the
               Authority
               of
               Scripture
               .
            
          
           
             7.
             
             The
             Church
             of
             Rome
             doth
             err
             in
             teaching
             that
             attrition
             is
             turned
             into
             contrition
             by
             submitting
             to
             the
             power
             of
             the
             Keys
             ;
             
               
                 But
                 this
                 errour
                 is
                 destructive
                 to
                 the
                 salvation
                 of
                 all
                 that
                 believe
                 it
                 .
              
               
                 Therefore
                 it
                 may
                 err
                 in
                 matters
                 necessary
                 to
                 salvation
                 .
              
               
               
                 That
                 it
                 is
                 an
                 errour
                 .
                 Because
                 of
                 the
                 condition
                 of
                 remission
                 of
                 sins
                 ,
                 which
                 is
                 before
                 the
                 being
                 of
                 a
                 Church
                 ;
                 and
                 therefore
                 cannot
                 depend
                 on
                 the
                 Authority
                 of
                 the
                 Church
                 .
              
            
          
           
             8.
             
             The
             Church
             of
             Rome
             injoyneth
             to
             believe
             Transubstantiation
             ,
             and
             to
             profess
             that
             which
             is
             false
             .
             For
             there
             is
             Scripture
             and
             Tradition
             for
             the
             presence
             of
             the
             Body
             and
             blood
             of
             Christ
             in
             the
             Eucharist
             ;
             but
             neither
             Scripture
             ,
             nor
             Tradition
             for
             transubstantiation
             ,
             viz.
             for
             abolishing
             the
             Elements
             ,
             
               
                 But
                 the
                 Church
                 of
                 Rome
                 injoyns
                 to
                 believe
                 it
                 .
              
               
                 Therefore
                 it
                 enjoyns
                 to
                 believe
                 that
                 for
                 which
                 there
                 is
                 neither
                 Tradition
                 nor
                 Scripture
                 .
                 Witness
                 the
                 Fathers
                 that
                 own
                 the
                 Elements
                 after
                 Consecration
                 .
              
            
          
           
             9.
             
             The
             Council
             of
             Trent
             enjoyneth
             to
             believe
             that
             Christ
             instituted
             a
             new
             Passeover
             to
             be
             sacrificed
             as
             well
             as
             represented
             ,
             commemorated
             ,
             and
             offered
             in
             the
             Eucharist
             ,
             
               de
               Sacrific
               .
               Missae
               ,
               cap.
            
             1.
             which
             is
             false
             ,
             
               
                 For
                 the
                 Sacrifice
                 of
                 
                   Christs
                   Cross
                
                 is
                 commemorated
                 ,
                 represented
                 and
                 offered
                 as
                 ready
                 to
                 be
                 slain
                 in
                 and
                 by
                 the
                 Eucharist
                 ;
                 but
                 not
                 slain
                 ,
                 and
                 therefore
                 
                 not
                 sacrificed
                 in
                 it
                 and
                 by
                 celebrating
                 it
                 .
              
               
                 And
                 therefore
                 when
                 it
                 is
                 said
                 there
                 ,
                 c.
                 11.
                 
                   quod
                   in
                   Missa
                   Christus
                   incruentè
                   immolatur
                   ,
                
                 if
                 it
                 be
                 meant
                 properly
                 ,
                 it
                 is
                 a
                 contradiction
                 ;
                 for
                 that
                 which
                 hath
                 blood
                 is
                 not
                 sacrificed
                 but
                 by
                 shedding
                 the
                 blood
                 of
                 it
                 ;
                 if
                 figuratively
                 ,
                 it
                 signifies
                 no
                 more
                 than
                 that
                 which
                 I
                 have
                 said
                 ,
                 that
                 it
                 is
                 represented
                 ,
                 commemorated
                 and
                 offered
                 as
                 slain
                 .
              
               
                 And
                 therefore
                 all
                 parts
                 agreeing
                 to
                 this
                 ,
                 the
                 Church
                 of
                 Rome
                 requiring
                 more
                 is
                 guilty
                 of
                 the
                 Schism
                 ,
                 that
                 comes
                 by
                 refusing
                 it
                 .
                 For
                 the
                 propitiation
                 of
                 the
                 sacrifice
                 of
                 the
                 Eucharist
                 is
                 the
                 propitiation
                 of
                 Christs
                 Cross
                 purchased
                 for
                 them
                 that
                 are
                 qualifi'd
                 .
              
            
          
           
             10.
             
             The
             Council
             of
             Trent
             commends
             the
             Mass
             without
             the
             Communion
             ,
             cap.
             6.
             wherein
             it
             erreth
             ,
             
               For
               the
               Communion
               being
               the
               restoring
               of
               the
               Covenant
               of
               Baptism
               after
               sin
               ▪
               the
               want
               of
               it
               without
               the
               desire
               of
               it
               is
               to
               be
               lamented
               not
               commended
               ,
               as
               destructive
               of
               the
               means
               of
               salvation
               .
            
          
           
             11.
             
             There
             is
             neither
             Scripture
             nor
             Tradition
             for
             praying
             to
             Saints
             departed
             ,
             or
             
             any
             evidence
             that
             they
             hear
             our
             prayers
             .
          
           
             Therefore
             it
             evidences
             a
             carnal
             hope
             that
             God
             will
             abate
             of
             the
             Covenant
             of
             our
             Baptism
             ,
             which
             is
             the
             condition
             of
             our
             salvation
             ,
             for
             their
             sakes
             .
          
           
             12.
             
             To
             pray
             to
             them
             for
             those
             things
             which
             only
             God
             can
             give
             (
             as
             all
             Papists
             do
             )
             is
             by
             the
             proper
             sense
             of
             their
             words
             downright
             Idolatry
             .
             
               If
               they
               say
               their
               meaning
               is
               by
               a
               figure
               only
               to
               desire
               them
               to
               procure
               their
               requests
               of
               God
               ;
               How
               dare
               any
               Christian
               trust
               his
               soul
               with
               that
               Church
               ,
               which
               teaches
               that
               which
               must
               needs
               be
               Idolatry
               in
               all
               that
               understand
               not
               the
               Figure
               ?
            
          
           
             13.
             
             There
             is
             neither
             Scripture
             nor
             Tradition
             for
             worshipping
             the
             Cross
             ,
             the
             Images
             ,
             and
             Reliques
             of
             Saints
             ,
             
               Therefore
               it
               evidences
               the
               same
               carnal
               hope
               ,
               that
               God
               will
               abate
               of
               his
               Gospel
               for
               such
               bribes
               .
               Which
               is
               the
               Will-worship
               of
               
                 Masses
                 ,
                 Pilgrimages
              
               ,
               and
               Indulgences
               to
               that
               purpose
               .
            
          
           
             14.
             
             Neither
             Scripture
             nor
             Tradition
             is
             there
             for
             the
             removing
             any
             soul
             out
             of
             Purgatory
             unto
             the
             
               Beatifical
               Vision
            
             before
             the
             day
             of
             Judgement
             ,
             
               Therefore
               the
               same
               carnal
               hope
               is
               seen
               in
               the
               Will-worship
               of
               Masses
               ,
               
               Indulgences
               ,
               Pilgrimages
               and
               the
               like
               for
               that
               purpose
               :
               and
               that
               destructive
               to
               the
               salvation
               of
               all
               that
               believe
               that
               the
               guilt
               of
               their
               sins
               is
               taken
               away
               by
               submitting
               to
               the
               Keys
               before
               they
               be
               contrite
               ;
               and
               the
               temporal
               penalty
               remaining
               in
               Purgatory
               paid
               by
               these
               Will-worships
               .
            
          
           
             15.
             
             Both
             Scripture
             and
             Tradition
             condemn
             the
             
               deposing
               of
               Princes
            
             ,
             and
             acquitting
             their
             subjects
             of
             their
             Allegiance
             ,
             and
             enjoyning
             them
             to
             take
             Arms
             for
             them
             whom
             the
             Pope
             substitutes
             .
             
               
                 And
                 this
                 doctrine
                 is
                 not
                 only
                 false
                 ,
                 but
                 in
                 my
                 opinion
                 properly
                 Heresie
                 ,
                 yet
                 practised
                 by
                 so
                 many
                 Popes
                 .
              
               
                 The
                 Church
                 may
                 be
                 divided
                 ,
                 that
                 salvation
                 may
                 be
                 had
                 on
                 both
                 sides
                 .
              
               
                 Instances
                 .
                 The
                 Schisms
                 of
                 the
                 Popes
                 .
                 The
                 Schism
                 of
                 Acacius
                 .
                 The
                 Schism
                 between
                 the
                 Greeks
                 and
                 the
                 Latins
                 .
              
               
                 I
                 hold
                 the
                 Schism
                 for
                 the
                 Reformation
                 to
                 be
                 of
                 this
                 kind
                 .
              
               
                 But
                 I
                 do
                 not
                 allow
                 Salvation
                 to
                 any
                 that
                 shall
                 change
                 having
                 these
                 reasons
                 before
                 him
                 ;
                 though
                 I
                 allow
                 the
                 Reformation
                 not
                 to
                 be
                 perfect
                 in
                 some
                 points
                 of
                 less
                 moment
                 ,
                 as
                 
                 
                   prayer
                   for
                   the
                   dead
                
                 ,
                 and
                 others
                 .
              
               
                 Remember
                 alwayes
                 that
                 the
                 
                   Popish
                   Church
                
                 of
                 England
                 can
                 never
                 be
                 Canonically
                 governed
                 being
                 immediately
                 under
                 the
                 Pope
                 .
              
            
          
           
             16.
             
             There
             is
             both
             Scripture
             and
             Tradition
             for
             the
             Scriptures
             and
             Service
             in
             a
             
               known
               Tongue
            
             ;
             and
             for
             the
             Eucharist
             in
             both
             Kinds
             .
             
               How
               then
               can
               any
               Christian
               trust
               his
               soul
               with
               that
               Church
               ,
               which
               hath
               the
               Conscience
               to
               bar
               him
               of
               such
               helps
               provided
               by
               God
               ?
            
          
           
             These
             are
             all
             his
             own
             words
             without
             addition
             or
             alteration
             .
             And
             what
             think
             you
             now
             of
             Mr.
             Thorndike
             ?
             was
             this
             man
             a
             secret
             Friend
             to
             the
             Church
             of
             Rome
             do
             you
             think
             ?
             who
             saith
             so
             plainly
             ,
             that
             a
             man
             cannot
             embrace
             the
             Communion
             of
             that
             Church
             without
             hazard
             of
             his
             salvation
             .
          
        
         
           
             R.
             P.
             
          
           
             I
             did
             little
             think
             by
             the
             Use
             
               T.
               G.
            
             on
             all
             occasions
             makes
             of
             him
             ,
             that
             he
             had
             been
             a
             man
             of
             such
             principles
             .
             But
             I
             think
             
               T.
               G.
            
             had
             as
             good
             have
             let
             him
             alone
             ,
             as
             have
             given
             occasion
             for
             producing
             such
             Testimonies
             of
             the
             thoughts
             which
             a
             man
             of
             his
             Learning
             and
             Fame
             had
             ,
             concerning
             the
             Church
             of
             
             Rome
             .
             However
             ,
             you
             see
             ,
             
               he
               holds
               the
               presence
               of
               the
               Body
               and
               Blood
               of
               Christ
               in
               the
               Eucharist
               ,
            
             and
             can
             you
             reconcile
             this
             ,
             to
             what
             you
             asserted
             to
             be
             the
             Doctrine
             of
             the
             Church
             of
             England
             ?
          
        
         
           
             P.
             D.
             
          
           
             Yes
             very
             well
             .
             If
             you
             compare
             what
             he
             saith
             here
             ,
             with
             what
             he
             declares
             more
             at
             large
             in
             his
             Book
             ,
             wherein
             you
             may
             read
             these
             remarkable
             words
             to
             this
             purpose
             .
             
             
               If
               it
               can
               any
               way
               be
               shewed
               that
               the
               Church
               did
               ever
               pray
               that
               the
               Flesh
               and
               Blood
               might
               be
               substituted
               instead
               of
               the
               Elements
               under
               the
               accidents
               of
               them
               ,
               then
               I
               am
               content
               that
               this
               be
               accounted
               henceforth
               the
               Sacramental
               presence
               of
               them
               in
               the
               Eucharist
               .
               But
               if
               the
               Church
               only
               pray
               ,
               that
               the
               Spirit
               of
               God
               ,
               coming
               down
               upon
               the
               Elements
               ,
               may
               make
               them
               the
               Body
               and
               Blood
               of
               Christ
               ,
               so
               that
               they
               which
               receive
               them
               may
               be
               filled
               with
               the
               Grace
               of
               his
               Spirit
               ;
               then
               is
               it
               not
               the
               sense
               of
               the
               Catholick
               Church
               that
               can
               oblige
               any
               man
               to
               believe
               the
               abolishing
               of
               the
               Elements
               in
               their
               bodily
               substance
               ;
               because
               supposing
               that
               they
               remain
               ,
               they
               may
               nevertheless
               come
               to
               be
               the
               instrument
               of
               Gods
               Spirit
               to
               convey
               the
               operation
               thereof
               to
               them
               that
               are
               disposed
               to
               receive
               it
               ,
               no
               otherwise
               than
               his
               flesh
               and
               blood
               conveyed
               the
               efficacy
               thereof
               upon
               earth
               :
               and
               that
               I
               
               suppose
               is
               reason
               enough
               to
               call
               it
               the
               Body
               and
               Blood
               of
               Christ
               Sacramentally
               ,
               that
               is
               to
               say
               as
               in
               the
               Sacrament
               of
               the
               Eucharist
               .
            
             And
             in
             two
             or
             three
             places
             more
             he
             speaks
             to
             the
             same
             purpose
             .
          
        
         
           
             R.
             P.
             
          
           
             Hold
             Sir
             I
             beseech
             you
             ;
             you
             have
             said
             enough
             ;
             you
             will
             fall
             back
             again
             to
             transubstantiation
             in
             spite
             of
             my
             heart
             .
          
        
         
           
             P.
             D.
             
          
           
             What
             ?
             when
             I
             only
             answer
             a
             Question
             you
             asked
             me
             ?
          
        
         
           
             R.
             P.
             
          
           
             Enough
             of
             Mr.
             Thorndike
             ;
             unless
             he
             were
             more
             our
             Friend
             ,
             than
             I
             find
             he
             was
             .
             I
             pray
             what
             say
             you
             to
             Archbishop
             Whitgift
             ?
          
        
         
           
             P.
             D.
             
          
           
             Hath
             
               T.
               G.
            
             perswaded
             you
             
               that
               he
               is
               turned
               Puritan
            
             ,
             above
             seventy
             years
             after
             his
             death
             ,
             who
             never
             was
             suspected
             for
             it
             while
             he
             was
             living
             ,
             nor
             since
             till
             the
             transforming
             dayes
             of
             
               T.
               G.
            
             ?
          
        
         
           
             R.
             P.
             
          
           
             You
             may
             jeer
             as
             you
             please
             ,
             but
             
               T.
               G.
            
             tells
             a
             notable
             story
             of
             the
             
               Lambeth
               Articles
            
             ,
             
             and
             how
             Q.
             
               Elizabeths
               black
               Husband
            
             was
             like
             to
             have
             been
             divorced
             from
             her
             upon
             them
             ,
             and
             how
             K.
             James
             would
             not
             receive
             them
             into
             the
             Articles
             of
             the
             Church
             .
             And
             all
             this
             ,
             as
             well
             as
             many
             other
             good
             things
             he
             hath
             out
             of
             one
             
               Pet.
               Heylin
            
             .
             Is
             the
             man
             alive
             I
             pray
             ,
             that
             we
             may
             give
             him
             our
             due
             
             thanks
             for
             the
             service
             he
             hath
             done
             us
             upon
             many
             occasions
             ?
             For
             we
             have
             written
             whole
             Books
             against
             the
             Reformation
             ,
             out
             of
             his
             History
             of
             it
             ;
             and
             I
             find
             
               T.
               G.
            
             relyes
             as
             much
             upon
             him
             as
             other
             
               good
               Catholicks
            
             do
             on
             Cochlaeus
             ,
             and
             Surius
             ;
             or
             as
             he
             doth
             at
             other
             times
             on
             the
             
               Patronus
               bonae
               Fidei
            
             .
          
        
         
           
             P.
             D.
             
          
           
             Dr.
             Heylin
             was
             a
             man
             of
             very
             good
             parts
             and
             Learning
             ,
             and
             who
             did
             write
             History
             pleasantly
             enough
             ;
             but
             in
             some
             things
             he
             was
             too
             much
             a
             party
             to
             be
             an
             Historian
             ,
             and
             being
             deeply
             concerned
             in
             some
             quarrels
             himself
             ,
             all
             his
             Historical
             writings
             about
             our
             Church
             do
             plainly
             discover
             which
             side
             he
             espoused
             :
             which
             to
             me
             doth
             not
             seem
             to
             agree
             with
             the
             impartiality
             of
             an
             Historian
             .
             And
             if
             he
             could
             but
             throw
             dirt
             on
             that
             which
             he
             accounted
             the
             
               Puritan
               party
            
             ,
             from
             the
             Beginning
             of
             the
             Reformation
             ,
             he
             mattered
             not
             though
             the
             whole
             Reformation
             suffered
             by
             it
             .
             But
             for
             all
             this
             he
             was
             far
             from
             being
             a
             Friend
             either
             to
             the
             Church
             or
             Court
             of
             Rome
             ;
             and
             next
             to
             Puritanism
             ,
             I
             believe
             he
             hated
             Popery
             most
             ;
             so
             that
             if
             he
             had
             been
             alive
             ,
             and
             you
             had
             gone
             to
             thank
             him
             for
             the
             service
             he
             had
             done
             you
             ,
             in
             all
             probability
             you
             had
             provoked
             him
             to
             have
             written
             
             as
             sharply
             against
             you
             as
             ever
             he
             wrote
             against
             the
             Puritans
             But
             what
             is
             all
             this
             to
             Archbishop
             Whitgifts
             
               being
               suspected
               for
               a
               Puritan
            
             ?
             Dares
             
               Pet.
               Heylin
            
             suggest
             any
             such
             thing
             ?
             no
             ,
             he
             knew
             him
             too
             well
             :
             and
             saith
             ,
             
             
               that
               by
               his
               contrivance
               the
               Puritan
               Faction
               was
               so
               muzled
               that
               they
               were
               not
               able
               to
               bark
               in
               a
               long
               time
               after
               .
            
             Had
             he
             then
             any
             suspicion
             of
             his
             being
             
               Puritanically
               inclined
            
             ?
             And
             as
             to
             the
             
               Lambeth
               Articles
            
             ,
             they
             only
             prove
             that
             he
             held
             those
             opinions
             contained
             in
             them
             ,
             and
             recommended
             them
             to
             the
             Vniversity
             to
             
               suppress
               the
               disputes
            
             which
             had
             been
             there
             raised
             concerning
             them
             .
             And
             what
             then
             ?
             doth
             this
             render
             him
             suspected
             for
             a
             Puritan
             at
             that
             time
             ?
             when
             many
             of
             the
             greatest
             Anti-Puritans
             were
             zealous
             defenders
             of
             those
             opinions
             .
             In
             all
             Q.
             
             Elizabeth's
             time
             and
             after
             ,
             the
             name
             of
             Puritans
             ,
             signified
             
               the
               opposers
               of
               our
               Government
               ,
               and
               the
               Service
               and
               Orders
               of
               our
               Church
            
             ;
             and
             some
             have
             undertaken
             to
             name
             the
             Person
             who
             first
             applyed
             this
             name
             to
             the
             asserters
             of
             these
             
               doctrinal
               points
            
             ,
             towards
             the
             latter
             end
             of
             K.
             James
             .
             This
             is
             certain
             ,
             (
             which
             is
             most
             material
             to
             our
             purpose
             )
             that
             when
             K.
             Charles
             I.
             published
             his
             Declaration
             to
             prevent
             unnecessary
             Disputations
             
             about
             these
             points
             ,
             he
             saith
             ,
             
               that
               they
               did
               all
               agree
               in
               the
               true
               usual
               literal
               meaning
               of
               the
               said
               Articles
               of
               our
               Church
               ,
            
             
             
               and
               that
               even
               in
               those
               curious
               points
               in
               which
               the
               present
               differences
               lye
               ,
               men
               of
               all
               sorts
               take
               the
               Articles
               of
               the
               Church
               of
            
             England
             
               to
               be
               for
               them
               ,
               which
               is
               an
               argument
               again
               ,
               none
               of
               them
               intend
               any
               desertion
               of
               the
               Articles
               established
               .
            
             And
             which
             is
             a
             certain
             argument
             that
             even
             at
             that
             time
             no
             man
             was
             charged
             with
             disaffection
             to
             the
             Church
             of
             England
             meerly
             on
             the
             account
             of
             these
             
               doctrinal
               points
            
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             what
             was
             it
             which
             Archbishop
             Whitgift
             saith
             ,
             for
             
               T.
               G.
            
             saith
             ,
             even
             that
             will
             involve
             him
             more
             in
             the
             suspicion
             of
             Puritanism
             .
          
        
         
           
             P.
             D.
             
          
           
             His
             words
             are
             these
             ,
             
               I
               do
               as
               much
               mislike
               the
               distinction
               of
               the
               Papists
               and
               the
               intent
               of
               it
               ,
               as
               any
               man
               doth
               ,
               neither
               do
               I
               go
               about
               to
               excuse
               them
               ,
               from
               wicked
               and
               (
               without
               repentance
               ,
               and
               Gods
               singular
               mercy
               ,
               )
               damnable
               Idolatry
               .
            
             This
             is
             enough
             to
             Dr.
             
             St.'s
             purpose
             ;
             and
             afterwards
             he
             saith
             ,
             
               he
               placeth
               the
               Papists
               among
               wicked
               and
               damnable
               Idolaters
               .
            
             Is
             not
             this
             home
             do
             you
             think
             ?
          
        
         
           
             R.
             P.
             
          
           
             But
             doth
             not
             he
             say
             ,
             
               that
               one
               kind
               of
               Idolatry
               is
               ,
               when
               the
               true
               God
               is
               worshipped
               by
               other
               means
               and
               wayes
               than
               he
               
               hath
               prescribed
               or
               would
               be
               Worshipped
               ?
            
             and
             according
             to
             Dr.
             
               St.
               this
               is
               the
               Fundamental
               principle
               of
               those
               who
               separate
               from
               the
               Church
               of
            
             England
             ,
             
             
               that
               nothing
               is
               lawful
               in
               the
               Worship
               of
               God
               ,
               but
               what
               he
               hath
               expresly
               commanded
               :
            
             therefore
             according
             to
             Dr.
             St.
             himself
             ,
             Archbishop
             Whitgift
             
               was
               a
               Puritan
            
             .
          
        
         
           
             P.
             D.
             
          
           
             It
             is
             notably
             argued
             ,
             I
             confess
             ;
             and
             thence
             it
             follows
             ,
             if
             
               Archbishop
               Whitgift
            
             had
             understood
             the
             force
             of
             his
             own
             principle
             ,
             he
             must
             have
             separated
             from
             the
             Church
             of
             England
             .
             But
             is
             it
             not
             plain
             to
             the
             common
             sense
             of
             any
             man
             that
             Archbishop
             Whitgift
             writing
             on
             behalf
             of
             our
             Ceremonies
             ,
             and
             against
             this
             very
             principle
             in
             
               T.
               G.
            
             ,
             his
             words
             could
             not
             bear
             that
             meaning
             ,
             and
             therefore
             Dr.
             St.
             had
             great
             reason
             to
             say
             ,
             that
             his
             meaning
             in
             those
             words
             was
             ,
             
               against
               his
               express
               command
            
             ;
             as
             appears
             by
             the
             application
             of
             them
             ?
             So
             that
             either
             you
             must
             make
             Archbishop
             Whitgift
             so
             weak
             a
             man
             as
             to
             overthrow
             the
             design
             of
             his
             
               whole
               Book
            
             ,
             or
             this
             must
             be
             his
             meaning
             which
             Dr.
             St.
             assigns
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             Dr.
             St.
             himself
             makes
             the
             charging
             Papists
             to
             be
             Idolaters
             ,
             
             
               a
               distinctive
               sign
               of
               Puritanism
            
             .
          
        
         
           
           
             P.
             D.
             
          
           
             Are
             you
             in
             earnest
             ?
             I
             pray
             ,
             when
             and
             where
             ?
             For
             then
             I
             am
             sure
             he
             contradicts
             himself
             ,
             for
             his
             design
             is
             to
             prove
             just
             the
             contrary
             .
             Name
             me
             the
             page
             ,
             I
             beseech
             you
             ,
             that
             I
             may
             judge
             of
             it
             .
          
        
         
           
             R.
             P.
             
          
           
             Why
             doth
             he
             not
             say
             ,
             
               that
               it
               is
               the
               Fundamental
               principle
               of
               Puritanism
               ,
               that
               nothing
               is
               lawful
               in
               the
               Worship
               of
               God
               ,
               but
               what
               he
               hath
               expresly
               commanded
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             And
             what
             then
             ?
          
        
         
           
             R.
             P.
             
          
           
             Then
             —
             Hold
             a
             little
             —
             then
             —
             it
             will
             not
             do
             .
          
        
         
           
             P.
             D.
             
          
           
             I
             think
             not
             truly
             .
             If
             this
             be
             the
             Fundamental
             principle
             of
             
               Puritans
               ,
               that
               nothing
               is
               lawful
               in
               the
               Worship
               of
               God
               but
               what
               is
               commanded
               ,
               then
               to
               charge
               the
               Church
               of
            
             Rome
             
               with
               Idolatry
               is
               a
               distinctive
               sign
               of
               Puritanism
               .
            
             How
             many
             Cords
             are
             necessary
             to
             tye
             these
             two
             together
             ?
             (
             1.
             )
             Can
             no
             one
             charge
             the
             Papists
             with
             Idolatry
             ,
             but
             by
             vertue
             of
             this
             principle
             ?
             I
             do
             hold
             ,
             whatever
             God
             hath
             not
             forbidden
             ,
             to
             be
             lawful
             in
             his
             Worship
             ;
             but
             may
             not
             I
             at
             the
             same
             time
             ,
             hold
             some
             kind
             of
             prohibited
             Worship
             to
             be
             Idolatry
             ?
             I
             can
             hardly
             imagine
             a
             man
             of
             T.
             G.'s
             subtilty
             could
             write
             thus
             .
             But
             that
             you
             have
             the
             Book
             by
             you
             ,
             and
             tell
             me
             so
             ,
             I
             could
             not
             have
             believed
             it
             .
             
             (
             2.
             )
             Those
             who
             do
             hold
             this
             principle
             ,
             do
             not
             presently
             make
             every
             thing
             unlawful
             to
             be
             an
             Idol
             by
             vertue
             of
             it
             .
             For
             they
             do
             not
             deduce
             this
             unlawfulness
             from
             the
             prohibition
             of
             Idolatry
             ,
             but
             from
             the
             perfection
             and
             sufficiency
             of
             the
             Scriptures
             as
             a
             rule
             of
             Worship
             ,
             and
             they
             say
             ,
             
               we
               must
               not
               add
               thereto
            
             ,
             and
             therefore
             no
             humane
             invention
             must
             be
             used
             in
             the
             Worship
             of
             God.
             Now
             judge
             you
             whether
             according
             to
             this
             principle
             there
             can
             be
             nothing
             unlawful
             ,
             but
             it
             must
             be
             an
             Idol
             ?
          
        
         
           
             R.
             P.
             
          
           
             This
             was
             an
             oversight
             I
             suppose
             in
             him
             .
             Let
             it
             pass
             .
             But
             what
             makes
             D.
             St.
             vary
             so
             much
             from
             his
             old
             principle
             in
             his
             Irenicum
             ,
             wherein
             he
             asserted
             ,
             
               that
               nothing
               is
               lawful
               in
               the
               immediate
               Worship
               of
               God
               ,
            
             
             
               but
               what
               is
               commanded
               ,
               this
               must
               come
               either
               from
               a
               greater
               light
               of
               the
               Spirit
               ,
               or
               from
               the
               weighty
               considerations
               mentioned
               by
               the
               Patronus
               bonae
               Fidei
               ,
            
             when
             ,
             he
             saith
             ,
             
             
               quicquid
               Cl.
               Stilling-fleet
               delinitus
               &
               occaecatus
               opimitate
               &
               obesitate
               suorum
               sacerdotiorum
               ,
               &c.
               
            
          
        
         
           
             P.
             D.
             
          
           
             For
             the
             malicious
             suggestions
             of
             so
             wretched
             a
             calumniator
             ,
             as
             the
             
               Patronus
               bonae
               Fidei
            
             appears
             to
             be
             throughout
             that
             Book
             ,
             they
             are
             not
             worth
             taking
             notice
             of
             by
             any
             one
             that
             doth
             not
             search
             
             for
             dunghils
             .
             It
             is
             Dr.
             
             St.'s
             honour
             to
             be
             reproached
             by
             a
             man
             who
             hath
             made
             it
             his
             business
             to
             reproach
             the
             best
             Church
             in
             Christendome
             ,
             and
             to
             undermine
             all
             Churches
             ,
             above
             thirty
             years
             ;
             and
             yet
             the
             ungrateful
             creature
             hath
             in
             some
             measure
             lived
             upon
             the
             Revenues
             of
             that
             Church
             himself
             ,
             which
             he
             hath
             so
             shamefully
             reviled
             ;
             being
             in
             great
             part
             supported
             by
             the
             Bounty
             of
             a
             very
             worthy
             and
             learned
             Church-man
             who
             is
             nearly
             related
             to
             him
             .
             But
             as
             to
             the
             contradiction
             charged
             on
             Dr.
             St.
             I
             begin
             to
             suspect
             
               T.
               G.
            
             more
             than
             ever
             I
             did
             .
             For
             doth
             not
             Dr.
             St.
             in
             that
             place
             distinguish
             between
             
               immediate
               Acts
            
             and
             
               parts
               of
               Worship
            
             ,
             and
             
               circumstances
               belonging
               to
               those
               Acts
            
             ,
             even
             in
             the
             very
             words
             alledged
             by
             
               T.
               G.
            
             ?
             And
             doth
             not
             he
             say
             expresly
             ,
             that
             he
             doth
             not
             speak
             of
             these
             ,
             
             but
             of
             the
             former
             ?
             And
             is
             not
             the
             very
             same
             distinction
             used
             by
             Bishop
             Andrews
             ,
             Bishop
             Sanderson
             ,
             and
             the
             most
             zealous
             defenders
             of
             the
             Rites
             of
             our
             Church
             ?
             Why
             then
             must
             he
             be
             supposed
             to
             have
             changed
             his
             mind
             as
             to
             this
             principle
             ,
             when
             he
             said
             no
             more
             at
             that
             time
             ,
             than
             what
             the
             most
             genuine
             Sons
             of
             our
             Church
             have
             asserted
             ,
             among
             whom
             I
             do
             not
             question
             Bishop
             Andrews
             and
             Bishop
             Sanderson
             
             will
             be
             allowed
             to
             pass
             .
             And
             they
             distinguish
             after
             the
             same
             manner
             ,
             between
             the
             
               necessary
               parts
               of
               Worship
            
             ,
             for
             which
             they
             suppose
             a
             
               command
               necessary
            
             ,
             as
             well
             as
             Dr.
             St.
             :
             and
             the
             accidental
             and
             
               mutable
               circumstances
            
             attending
             the
             same
             for
             order
             ,
             comeliness
             ,
             and
             edifications
             sake
             ,
             which
             are
             lawful
             if
             not
             contrary
             to
             Gods
             command
             .
             And
             doth
             not
             Dr.
             St.
             say
             the
             very
             same
             thing
             ?
             
               viz.
               that
               in
               matters
               of
               meer
               decency
               and
               order
               in
               the
               Church
               of
               God
               ,
               it
               is
               enough
               to
               make
               things
               lawful
               if
               they
               are
               not
               forbidden
               .
            
             Let
             us
             now
             compare
             this
             saying
             with
             what
             he
             calls
             the
             Fundamental
             principle
             of
             Separation
             ;
             
               that
               nothing
               is
               lawful
               in
               the
               Worship
               of
               God
               ,
               but
               what
               he
               hath
               expresly
               commanded
               :
            
             and
             can
             any
             thing
             be
             more
             
               contradictory
               to
               this
            
             ,
             than
             what
             Dr.
             St.
             layes
             down
             as
             a
             principle
             in
             that
             very
             page
             of
             his
             
               Irenicum
               ?
               that
               an
               express
               positive
               command
               is
               not
               necessary
               to
               make
               a
               thing
               lawful
               ,
               but
               a
               non-prohibition
               by
               a
               Law
               is
               sufficient
               for
               that
               .
            
             Where
             then
             lay
             T.
             G.'s
             understanding
             or
             ingenuity
             ,
             when
             he
             mentions
             such
             a
             great
             change
             in
             the
             Dr.
             as
             to
             this
             principle
             ,
             when
             he
             owned
             the
             very
             same
             principle
             ,
             even
             in
             that
             Book
             ,
             and
             that
             very
             page
             ,
             he
             quotes
             to
             the
             contrary
             ?
             
               T.
               G.
            
             doth
             presume
             good
             Catholick
             
             Readers
             will
             take
             his
             word
             without
             looking
             farther
             :
             and
             I
             scarce
             ever
             knew
             a
             Writer
             who
             stands
             more
             in
             need
             of
             the
             good
             opinion
             of
             his
             Reader
             in
             this
             kind
             ,
             than
             
               T.
               G.
            
             doth
             .
             As
             I
             shall
             make
             it
             fully
             appear
             ,
             if
             you
             hold
             on
             this
             discourse
             with
             me
             ;
             for
             I
             have
             taken
             some
             pains
             to
             consider
             T.
             G.'s
             manner
             of
             dealing
             with
             his
             Adversary
             .
             But
             this
             is
             too
             gross
             a
             way
             of
             imposing
             upon
             the
             credulity
             of
             Readers
             :
             yet
             this
             is
             their
             common
             method
             of
             dealing
             with
             Dr.
             St.
             When
             they
             intend
             to
             write
             against
             him
             ;
             then
             ,
             
               have
               you
               Dr.
            
             St.
             
               's
               Irenicum
            
             ?
             hoping
             to
             find
             matter
             there
             to
             expose
             him
             to
             the
             hatred
             of
             the
             Bishops
             ,
             and
             to
             represent
             him
             as
             unfit
             to
             defend
             the
             Church
             of
             England
             .
             If
             this
             takes
             not
             ,
             then
             they
             pick
             sentences
             and
             half-sentences
             from
             the
             series
             of
             the
             discourse
             ,
             and
             laying
             these
             together
             ,
             cry
             ,
             
               Look
               ye
               here
               ,
               is
               this
               a
               man
               fit
               to
               defend
               your
               Church
               ,
               that
               so
               contradicts
               himself
               thus
               ,
               and
               thus
               ?
            
             when
             any
             common
             understanding
             by
             comparing
             the
             places
             ,
             will
             find
             them
             either
             falsely
             represented
             ,
             or
             easily
             reconciled
             .
             In
             truth
             Sir
             ,
             I
             think
             you
             have
             shewed
             as
             little
             learning
             ,
             or
             skill
             ,
             or
             ingenuity
             in
             answering
             him
             ,
             as
             any
             one
             Adversary
             that
             ever
             appeared
             against
             your
             Church
             :
             
             and
             especially
             ,
             when
             
               T.
               G.
            
             goes
             about
             to
             prove
             that
             he
             contradicts
             himself
             ,
             or
             the
             sense
             of
             the
             Church
             of
             England
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             I
             pray
             tell
             me
             ,
             if
             this
             charge
             of
             Idolatry
             were
             agreeable
             to
             the
             sense
             of
             the
             Church
             of
             
               England
               ,
               why
               the
               Articles
               of
               the
               Church
               do
               only
               reject
               the
               Romish
               Doctrine
               concerning
               worshipping
               and
               adoration
               of
               Images
               ,
               not
               as
               Idolatry
               ,
               but
               as
               a
               fond
               thing
               vainly
               invented
               and
               grounded
               upon
               no
               warranty
               of
               Scripture
               ,
               but
               rather
               repugnant
               to
               the
               word
               of
               God
               ?
            
             For
             ,
             
             I
             perceive
             this
             sticks
             much
             with
             
               T.
               G.
            
             and
             from
             hence
             he
             concludes
             Dr.
             St.
             to
             contradict
             the
             sense
             of
             it
             ,
             
             who
             is
             the
             Champion
             of
             the
             Church
             of
             England
             .
          
        
         
           
             P.
             D.
             
          
           
             I
             perceive
             
               T.
               G.
            
             kept
             this
             for
             a
             
               parting
               blow
            
             ,
             after
             which
             he
             thought
             fit
             to
             breath
             a
             while
             ,
             having
             spent
             so
             many
             spirits
             in
             this
             encounter
             ;
             but
             methinks
             ,
             his
             arm
             grows
             feeble
             ,
             and
             although
             his
             fury
             be
             as
             great
             as
             ever
             ,
             yet
             his
             strength
             is
             decayed
             .
             And
             in
             my
             mind
             it
             doth
             not
             become
             a
             man
             of
             his
             Chivalry
             ,
             so
             often
             to
             leave
             his
             Lance
             ,
             and
             to
             run
             with
             open
             mouth
             upon
             his
             Adversary
             ,
             and
             to
             bite
             till
             his
             Teeth
             meet
             .
             For
             what
             mean
             the
             unhandsome
             reflections
             he
             makes
             on
             all
             occasions
             ,
             
             upon
             his
             being
             
               the
               Champion
               of
               the
               Church
               of
            
             England
             ;
             and
             the
             
             
               Church
               of
            
             Englands
             
               having
               cause
               to
               be
               ashamed
               of
               such
               a
               Champion
            
             ;
             
             and
             
               of
               his
               putting
               him
               in
               mind
               of
               his
               duty
               as
               the
               Champion
               of
               the
               Church
               ,
               not
               to
               betray
               the
               Church
               he
               pretends
               to
               defend
               ?
            
             Where
             doth
             he
             ever
             assume
             any
             such
             title
             to
             himself
             ?
             or
             ever
             entred
             the
             lists
             ,
             but
             on
             the
             account
             of
             obedience
             ,
             or
             upon
             great
             provocation
             ?
             The
             name
             of
             Champion
             savours
             too
             much
             of
             vanity
             and
             ostentation
             ,
             whereas
             he
             only
             shewed
             how
             easily
             the
             Cause
             could
             be
             defended
             ,
             when
             his
             superiours
             first
             commanded
             such
             a
             stripling
             ,
             as
             he
             then
             was
             ,
             to
             undertake
             the
             defence
             of
             it
             .
             But
             I
             shall
             set
             aside
             these
             reflections
             ,
             and
             come
             to
             the
             point
             of
             our
             Articles
             ;
             and
             therein
             consider
             ,
             1.
             
             What
             
               T.
               G.
            
             objects
             .
             2.
             
             What
             Dr.
             St.
             answered
             .
             3.
             
             Which
             way
             the
             sense
             of
             the
             Articles
             is
             to
             be
             interpreted
             .
             
               T.
               G.
            
             looks
             upon
             it
             as
             a
             notable
             observation
             ,
             that
             the
             
               Compilers
               of
               the
            
             39
             
               Articles
               (
               in
               which
               is
               contained
               the
               doctrine
               of
               the
               Church
               of
            
             England
             )
             
               sufficiently
               insinuate
               that
               they
               could
               find
               no
               such
               command
               forbidding
               the
               Worship
               of
               Images
               ,
               when
               they
               rejected
               the
               adoration
               of
               Images
               ,
               not
               as
               Idolatry
               ,
               but
               only
               as
               a
               fond
               thing
               vainly
               invented
               ,
               nor
               as
               repugnant
               to
               the
               plain
               words
               of
               Scripture
               ,
               but
               as
               rather
               repugnant
               to
               the
               word
               of
               God
               ;
               
               which
               qualification
               of
               theirs
               gives
               us
               plainly
               to
               understand
               ,
               that
               they
               had
               done
               their
               endeavours
               to
               find
               such
               a
               command
               ,
               but
               could
               meet
               with
               none
               .
            
             To
             which
             Dr.
             St.
             gives
             this
             answer
             ,
             that
             the
             force
             of
             all
             he
             saith
             lyes
             upon
             the
             words
             of
             the
             
               English
               translation
            
             ,
             whereas
             if
             he
             had
             looked
             on
             the
             Latin
             ,
             wherein
             they
             give
             account
             of
             their
             doctrine
             to
             foreign
             Churches
             ,
             this
             Criticism
             had
             been
             lost
             ,
             the
             words
             being
             
               immo
               verbo
               Dei
               contradicit
            
             ;
             whereby
             it
             appears
             that
             rather
             is
             not
             used
             as
             a
             
               term
               of
               diminution
            
             ,
             but
             of
             a
             more
             vehement
             affirmation
             .
             And
             what
             saith
             
               T.
               G.
            
             I
             pray
             to
             this
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               T.
               G.
            
             repeats
             his
             own
             words
             at
             large
             ,
             
             and
             then
             blames
             
               the
               compilers
               of
               the
               Articles
               for
               want
               of
               Grammar
               ,
               if
               they
               intend
               the
               word
            
             rather
             
               to
               affect
               the
               words
               that
               follow
               .
            
          
        
         
           
             P.
             D.
             
          
           
             But
             what
             is
             all
             this
             to
             the
             
               Latin
               Articles
            
             which
             Dr.
             St.
             appealed
             to
             ,
             for
             explication
             of
             the
             English
             ?
             And
             for
             the
             Love
             of
             Grammar
             ,
             let
             
               T.
               G.
            
             tell
             us
             whether
             there
             be
             not
             a
             more
             vehement
             affirmation
             in
             those
             words
             ,
             
               immo
               verbo
               Dei
               contradicit
            
             .
             Either
             
               T.
               G.
            
             should
             never
             have
             mentioned
             this
             more
             ,
             or
             have
             said
             something
             more
             to
             the
             purpose
             .
             For
             doth
             he
             think
             our
             Bishops
             and
             Clergy
             
             were
             not
             careful
             that
             their
             true
             sense
             were
             set
             forth
             in
             the
             
               Latin
               Articles
            
             ?
             And
             their
             sense
             being
             so
             peremptory
             herein
             and
             contrary
             to
             T.G.
             is
             there
             not
             all
             the
             reason
             in
             the
             world
             to
             explain
             the
             
               English
               Articles
            
             by
             the
             Latin
             ,
             since
             we
             are
             sure
             they
             had
             not
             two
             meanings
             ?
             This
             is
             so
             plain
             ,
             I
             am
             ashamed
             to
             say
             a
             word
             more
             to
             it
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             
               T.
               G.
            
             is
             very
             pleasant
             in
             describing
             the
             arguments
             Dr.
             St.
             brings
             to
             prove
             the
             Articles
             to
             
               make
               the
               worship
               of
               Images
               Idolatry
               ,
            
             because
             it
             is
             called
             
               Adoration
               of
               Images
            
             ,
             and
             said
             to
             be
             the
             
               Romish
               Doctrine
               about
               adoration
            
             .
             But
             after
             the
             Cat
             hath
             plaid
             with
             the
             Mouse
             as
             long
             as
             he
             thinks
             fit
             ,
             leaping
             and
             frisking
             with
             him
             in
             his
             claws
             ,
             at
             last
             he
             falls
             on
             him
             with
             his
             Teeth
             ,
             and
             hardly
             leaves
             a
             bone
             behind
             him
             .
             
             After
             he
             hath
             muster'd
             his
             arguments
             ,
             and
             drawn
             them
             out
             in
             rank
             and
             file
             ,
             and
             made
             one
             charge
             upon
             another
             ,
             for
             the
             pleasure
             of
             the
             Reader
             ,
             he
             then
             gives
             him
             a
             plain
             and
             solid
             answer
             ;
             
             viz.
             
               by
               the
               words
               Romish
               doctrine
               concerning
               adoration
               of
               Images
               may
               be
               understood
               either
               the
               Doctrine
               taught
               in
               her
               Schools
               ,
               which
               being
               but
               the
               opinions
               of
               particular
               persons
               ,
               no
               man
               is
               bound
               to
               follow
               ,
               or
               the
               doctrine
               taught
               in
               her
               Councils
               which
               all
               those
               of
               her
               communion
               are
               bound
               to
               submit
               
               to
               .
               If
               the
               Doctrine
               which
               the
               Church
               of
            
             England
             
               chargeth
               be
               that
               which
               is
               taught
               by
               some
               of
               her
               School
               Divines
               (
               which
               he
               takes
               to
               be
               her
               true
               meaning
               )
               this
               is
               also
               denyed
               (
               at
               least
               by
               those
               very
               Divines
               who
               teach
               it
               )
               to
               be
               Idolatry
               .
               If
               by
               the
               Romish
               Doctrine
               be
               meant
               the
               Doctrine
               of
               Councils
               owned
               by
               the
               Church
               of
            
             Rome
             
               concerning
               worshipping
               and
               adoration
               of
               Images
               ,
               then
               herein
               she
               is
               vindicated
               from
               Idolatry
               by
               Eminent
               Divines
               that
               have
               been
               esteemed
               true
               and
               genuine
               Sons
               of
               the
               Church
               of
            
             England
             .
          
        
         
           
             P.
             D.
             
          
           
             And
             doth
             this
             mighty
             effort
             come
             to
             this
             at
             last
             ?
             What
             pity
             it
             is
             
               T.
               G.
            
             had
             no
             better
             a
             Cause
             ,
             he
             sets
             this
             off
             so
             prettily
             ?
             and
             dazels
             the
             eyes
             of
             his
             beholders
             with
             the
             dust
             he
             raises
             ,
             so
             that
             those
             who
             do
             not
             narrowly
             look
             into
             his
             feats
             of
             activity
             ,
             would
             imagine
             him
             still
             standing
             ,
             when
             he
             is
             only
             endeavouring
             to
             recover
             a
             fall
             .
             For
             1.
             
             By
             Adoration
             of
             Images
             ,
             our
             Church
             doth
             not
             mean
             that
             which
             their
             
               School
               Divines
            
             call
             
               adoration
               of
               Images
            
             ,
             as
             they
             distinguish
             it
             from
             Veneration
             of
             them
             ,
             but
             it
             means
             all
             that
             
               Religious
               Worship
            
             which
             by
             the
             
               allowed
               Doctrine
               and
               practice
               of
               the
               Roman
               Church
            
             is
             given
             to
             Images
             .
             And
             this
             is
             just
             the
             case
             of
             the
             Council
             of
             Francford
             (
             concerning
             which
             I
             hear
             
               T.
               G.
            
             saith
             
             not
             one
             word
             in
             his
             last
             Book
             ,
             and
             I
             commend
             him
             for
             it
             )
             the
             
               Western
               Bishops
            
             condemn
             
               adoration
               of
               Images
               :
               very
               true
               ,
            
             saith
             
               T.
               G.
            
             and
             his
             Brethren
             ,
             
               but
               all
               this
               was
               a
               bare
               mistake
               of
               the
            
             Nicene
             Council
             ,
             
               which
               never
               approved
            
             adoration
             of
             Images
             ,
             
               but
               only
               an
            
             inferiour
             Worship
             ;
             but
             Dr.
             St.
             hath
             shewed
             that
             the
             
               Francford
               Council
            
             knew
             of
             this
             distinction
             well
             enough
             ,
             and
             notwithstanding
             their
             denying
             it
             ,
             the
             
               Western
               Church
            
             did
             not
             judge
             that
             the
             worship
             which
             they
             gave
             to
             Images
             was
             
               really
               adoration
            
             whether
             they
             called
             it
             so
             or
             not
             .
             Just
             so
             it
             is
             with
             the
             Church
             of
             England
             ,
             in
             reference
             to
             the
             Church
             of
             Rome
             ;
             this
             distinguishes
             adoration
             from
             
               inferiour
               Worship
            
             ,
             but
             our
             Church
             owns
             no
             such
             distinction
             ,
             and
             calls
             that
             
               Religious
               worship
            
             which
             they
             give
             to
             
               Images
               ,
               adoration
            
             ;
             and
             supposing
             it
             were
             really
             so
             ,
             Dr.
             St.
             saith
             ,
             
               their
               own
               Divines
               yield
               it
               to
               be
               Idolatry
               ;
               i.
               e.
            
             the
             Church
             of
             England
             calls
             their
             worship
             of
             
               Images
               adoration
            
             ,
             or
             
               giving
               Divine
               Worship
               to
               a
               Creature
               ,
            
             but
             their
             Divines
             do
             yield
             this
             is
             Idolatry
             ,
             and
             therefore
             the
             Church
             of
             England
             doth
             charge
             the
             Church
             of
             Rome
             with
             Idolatry
             .
             But
             how
             subtilly
             had
             
               T.
               G.
            
             altered
             the
             whole
             force
             of
             the
             argument
             ?
             by
             taking
             adoration
             not
             in
             the
             
             sense
             of
             our
             Church
             ,
             but
             of
             their
             School-Divines
             ,
             and
             then
             telling
             us
             ,
             
               that
               even
               those
               School-Divines
               who
               teach
               adoration
               of
               Images
               deny
               it
               to
               be
               Idolatry
               .
            
             And
             whoever
             expected
             they
             should
             confess
             themselves
             guilty
             ?
             But
             what
             is
             this
             ,
             to
             the
             sense
             of
             the
             Church
             of
             England
             ?
             where
             doth
             it
             allow
             such
             a
             distinction
             of
             
               Divine
               worship
            
             into
             that
             which
             is
             superiour
             and
             inferiour
             ,
             or
             that
             which
             is
             
               proper
               to
               God
            
             and
             that
             
               which
               is
               not
            
             ?
             2.
             
             By
             
               Romish
               Doctrine
            
             the
             Church
             of
             England
             doth
             not
             mean
             the
             
               doctrine
               of
               the
               School-divines
            
             ;
             but
             the
             
               Doctrine
               received
               and
               allowed
               in
               that
               Church
            
             from
             whence
             the
             Worship
             of
             Images
             is
             required
             and
             practised
             .
             Such
             kind
             of
             Worship
             I
             mean
             ,
             as
             is
             justified
             and
             defended
             in
             common
             among
             them
             ,
             without
             their
             
               School-distinctions
               ;
               such
               worship
            
             as
             was
             required
             here
             in
             the
             Recantation
             of
             the
             Lollards
             as
             Dr.
             St.
             observes
             ,
             
             
               I
               do
               swear
               to
               God
               and
               all
               his
               Seynts
               upon
               this
               Holy
               Gospel
               ,
               that
               fro
               this
               day
               forward
               I
               shall
               worship
               Images
               with
               praying
               and
               offering
               unto
               them
               in
               the
               Worship
               of
               the
               Seynts
               that
               they
               be
               made
               after
            
             ;
             such
             Worship
             as
             was
             required
             here
             by
             the
             Constitutions
             of
             Arundel
             ,
             A.
             D.
             1408.
             
               with
               processions
               ,
               genuflections
               ,
               thurifications
               ,
               deosculations
               ,
               oblations
               ,
               burnings
               of
               Lights
               ,
               and
               Pilgrimages
               which
               are
               called
               
               Acts
               of
               Adoration
            
             ;
             and
             this
             Constitution
             was
             a
             part
             of
             the
             
               Canon
               Law
            
             of
             England
             ,
             which
             all
             persons
             were
             then
             bound
             to
             observe
             ,
             or
             else
             might
             be
             proceeded
             against
             as
             Lollards
             .
             And
             this
             is
             that
             which
             Dr.
             St.
             insists
             upon
             ,
             was
             the
             thing
             condemned
             by
             the
             Articles
             of
             our
             
               Church
               ,
               viz.
            
             the
             Worship
             of
             Images
             which
             was
             required
             and
             practised
             here
             in
             England
             .
             And
             what
             reason
             have
             we
             to
             run
             to
             School-Divines
             for
             the
             sense
             of
             matters
             of
             daily
             practice
             ,
             as
             the
             worship
             of
             Images
             was
             before
             the
             Reformation
             ?
             And
             so
             I
             conclude
             ,
             if
             this
             be
             all
             
               T.
               G.
            
             in
             so
             long
             time
             hath
             had
             to
             say
             about
             this
             matter
             ,
             (
             viz.
             above
             four
             years
             since
             Dr.
             
             St.'s
             
               General
               Preface
            
             was
             Published
             )
             he
             hath
             very
             unreasonably
             charged
             him
             with
             dissenting
             from
             the
             Church
             of
             England
             in
             this
             Charge
             of
             Idolatry
             .
          
        
         
           
             F.
             C.
             
          
           
             I
             hope
             you
             have
             done
             for
             this
             time
             ;
             and
             if
             you
             catch
             me
             again
             losing
             so
             much
             time
             in
             hearing
             Fending
             and
             proving
             about
             the
             Church
             of
             England
             ;
             I
             will
             give
             you
             leave
             to
             call
             me
             Fanatick
             .
             If
             you
             have
             any
             thing
             more
             of
             this
             kind
             ,
             talk
             it
             out
             your selves
             if
             you
             please
             .
             I
             expected
             to
             have
             had
             some
             comfortable
             talk
             with
             my
             old
             Friend
             about
             Liberty
             of
             Conscience
             ;
             and
             how
             many
             precious
             hours
             have
             you
             lost
             about
             the
             Church
             
             of
             England
             ?
             This
             will
             never
             do
             our
             business
             .
             If
             you
             please
             ,
             my
             good
             Friend
             ,
             you
             and
             I
             will
             meet
             in
             private
             at
             such
             a
             place
             to
             morrow
             .
          
        
         
           
             P.
             D.
             
          
           
             Nay
             Sir
             ,
             let
             me
             not
             be
             excluded
             your
             company
             ,
             since
             I
             am
             so
             accidentally
             faln
             into
             it
             ;
             and
             have
             but
             patience
             to
             hear
             us
             talk
             out
             these
             matters
             ,
             since
             we
             have
             begun
             them
             .
             For
             I
             hear
             your
             Friends
             Friend
             
               T.
               G.
            
             hath
             said
             some
             things
             wherein
             your
             Cause
             is
             concerned
             .
          
        
         
           
             F.
             C.
             
          
           
             I
             do
             intend
             for
             the
             Auction
             again
             to
             morrow
             ,
             and
             if
             I
             can
             easily
             get
             the
             Books
             I
             look
             for
             ,
             I
             will
             bear
             you
             company
             ;
             otherwise
             go
             on
             with
             your
             Discourse
             ,
             and
             I
             will
             come
             to
             you
             when
             I
             have
             made
             my
             Adventures
             .
             It
             is
             possible
             I
             may
             meet
             with
             some
             of
             them
             to
             night
             ;
             for
             I
             hear
             them
             at
             Rutherford
             ,
             and
             Gillespee
             ,
             and
             our
             Divinity
             follows
             just
             after
             the
             Scotch
             .
             Which
             was
             well
             observed
             by
             the
             Catalogue-maker
             ,
             For
             the
             Covenant
             bound
             us
             to
             reform
             according
             to
             the
             pattern
             of
             the
             Church
             of
             Scotland
             .
          
        
         
           
             R.
             P.
             
          
           
             You
             intend
             then
             to
             meet
             here
             again
             to
             morrow
             at
             three
             of
             Clock
             ,
             to
             pursue
             our
             Conferences
             about
             these
             matters
             .
             I
             will
             not
             fail
             you
             ;
             and
             so
             adieu
             .
          
        
         
           The
           end
           of
           the
           first
           Conference
           .
        
      
       
         
         
         
           THE
           Second
           Conference
           ,
           About
           the
           consequences
           of
           the
           charge
           of
           Idolatry
           .
        
         
           
             P.
             D.
             
          
           
             HOw
             long
             have
             you
             been
             at
             the
             Auction
             ?
          
        
         
           
             R.
             P.
             
          
           
             Above
             an
             hour
             ;
             for
             I
             had
             a
             great
             desire
             to
             see
             how
             the
             Books
             were
             sold
             at
             them
             .
          
        
         
           
             P.
             D.
             
          
           
             And
             I
             pray
             what
             do
             you
             observe
             concerning
             the
             buying
             of
             Books
             here
             ?
          
        
         
           
             R.
             P.
             
          
           
             I
             find
             it
             a
             pretty
             humoursome
             thing
             :
             and
             sometimes
             men
             give
             greater
             rates
             for
             Books
             ,
             than
             they
             may
             buy
             them
             for
             in
             the
             Shops
             ;
             and
             yet
             generally
             ,
             Books
             are
             sold
             dearer
             here
             ,
             than
             in
             any
             part
             of
             Europe
             .
          
        
         
           
           
             P.
             D.
             
          
           
             What
             reason
             can
             you
             give
             for
             that
             ?
          
        
         
           
             R.
             P.
             
          
           
             One
             is
             ,
             that
             the
             Scholars
             of
             England
             allow
             themselves
             greater
             Liberty
             in
             Learning
             than
             they
             do
             in
             foreign
             parts
             ,
             where
             commonly
             only
             one
             kind
             of
             Learning
             is
             in
             esteem
             in
             a
             place
             ;
             but
             here
             a
             man
             that
             intends
             a
             Library
             ,
             buys
             all
             sorts
             of
             Books
             ;
             and
             that
             makes
             your
             Traders
             in
             Books
             bring
             over
             from
             all
             parts
             ,
             and
             of
             all
             kinds
             ,
             and
             when
             they
             have
             them
             in
             their
             hands
             ,
             they
             make
             the
             buyers
             pay
             for
             their
             curiosity
             .
             In
             Italy
             it
             is
             a
             rare
             thing
             to
             meet
             with
             a
             Greek
             Book
             in
             the
             Shops
             ;
             In
             Spain
             you
             see
             nothing
             almost
             besides
             
               Prayer-Books
               ,
               Novels
            
             ,
             and
             School-Divinity
             .
             At
             Antwerp
             and
             Lions
             ,
             School-Divinity
             and
             Lives
             of
             the
             Saints
             are
             most
             sold.
             At
             Paris
             indeed
             there
             is
             greater
             variety
             .
             But
             we
             observe
             it
             abroad
             ,
             that
             in
             the
             best
             Catholick
             Countreys
             ,
             Learning
             is
             in
             least
             esteem
             ;
             as
             in
             Spain
             and
             Italy
             .
             And
             where
             Learning
             is
             more
             in
             vogue
             ,
             as
             in
             France
             ,
             you
             see
             how
             ready
             they
             are
             to
             quarrel
             with
             the
             Pope
             ;
             and
             to
             fall
             into
             Heats
             and
             Controversies
             about
             Religion
             .
             And
             therefore
             to
             deal
             freely
             with
             you
             ,
             I
             am
             not
             at
             all
             pleased
             to
             see
             this
             eagerness
             of
             buying
             of
             Books
             among
             you
             .
             For
             as
             
             long
             as
             Learning
             holds
             up
             ,
             we
             see
             little
             hopes
             of
             prevailing
             ,
             though
             we
             and
             the
             Fanaticks
             had
             Liberty
             of
             Conscience
             :
             since
             upon
             long
             experience
             we
             find
             Ignorance
             and
             our
             Devotion
             ,
             to
             agree
             as
             well
             as
             Mother
             and
             Daughter
             .
          
        
         
           
             P.
             D.
             
          
           
             I
             am
             glad
             of
             any
             symptom
             that
             we
             are
             like
             to
             hold
             in
             our
             Wits
             ;
             and
             I
             think
             your
             observation
             is
             true
             enough
             .
             I
             have
             only
             one
             thing
             to
             add
             to
             it
             :
             which
             is
             ,
             that
             it
             was
             not
             Luther
             ,
             or
             Zuinglius
             that
             contributed
             so
             much
             to
             the
             Reformation
             ,
             as
             Erasmus
             ;
             especially
             among
             us
             in
             England
             .
             For
             ,
             Erasmus
             was
             the
             Man
             who
             awakened
             mens
             understandings
             ;
             and
             brought
             them
             from
             the
             
               Friers
               Divinity
            
             to
             a
             relish
             of
             general
             Learning
             ;
             he
             by
             his
             Wit
             laughed
             down
             the
             imperious
             Ignorance
             of
             the
             Monks
             ,
             and
             made
             them
             the
             scorn
             of
             Christendom
             ;
             and
             by
             his
             Learning
             he
             brought
             most
             of
             the
             Latine
             Fathers
             to
             light
             ,
             and
             published
             them
             with
             excellent
             Editions
             ,
             and
             useful
             Notes
             ;
             by
             which
             means
             men
             of
             parts
             set
             themselves
             to
             consider
             the
             ancient
             Church
             from
             the
             Writings
             of
             the
             Fathers
             themselves
             ,
             and
             not
             from
             the
             Canonists
             and
             School-men
             .
             So
             that
             most
             learned
             and
             impartial
             men
             were
             prepared
             for
             the
             Doctrines
             of
             the
             Reformation
             before
             
             it
             brake
             forth
             .
             For
             it
             is
             a
             foolish
             thing
             to
             imagine
             that
             a
             quarrel
             between
             two
             Monks
             at
             Wittemberg
             should
             make
             such
             an
             alteration
             in
             the
             state
             of
             Christendom
             .
             But
             things
             had
             been
             tending
             that
             way
             a
             good
             while
             before
             ;
             by
             the
             gradual
             restoration
             of
             Learning
             in
             these
             Western
             parts
             .
             The
             Greeks
             coming
             into
             Italy
             after
             the
             taking
             of
             Constantinople
             ,
             and
             bringing
             their
             Books
             with
             them
             ,
             laid
             the
             first
             foundation
             of
             it
             ;
             then
             some
             of
             the
             Princes
             of
             Italy
             advanced
             their
             own
             reputation
             by
             the
             encouragement
             they
             gave
             to
             it
             :
             from
             thence
             it
             spread
             into
             Germany
             ,
             and
             there
             Reuchlin
             and
             his
             Companions
             joyned
             Hebrew
             with
             Greek
             ;
             from
             thence
             it
             came
             into
             France
             and
             England
             .
             When
             men
             had
             by
             this
             means
             attained
             to
             some
             skill
             in
             Languages
             ,
             they
             thought
             it
             necessary
             to
             search
             the
             Old
             and
             
               New
               Testament
            
             in
             their
             Original
             Tongues
             ,
             which
             they
             had
             heard
             of
             ,
             but
             few
             had
             seen
             ,
             not
             above
             one
             
               Greek
               Testament
            
             being
             to
             be
             found
             in
             all
             Germany
             ;
             then
             Erasmus
             prints
             it
             with
             his
             Notes
             ,
             which
             infinitely
             took
             among
             all
             pious
             and
             learned
             men
             ,
             and
             as
             much
             enraged
             the
             Monks
             and
             Friers
             ,
             and
             all
             the
             fast
             Friends
             to
             their
             Dulness
             and
             Superstition
             .
             When
             men
             had
             from
             reading
             the
             
             Scripture
             and
             Fathers
             formed
             in
             their
             minds
             a
             true
             notion
             of
             the
             
               Christian
               Religion
            
             and
             of
             the
             Government
             and
             practices
             of
             the
             ancient
             Church
             ,
             and
             compared
             that
             with
             what
             they
             saw
             in
             their
             own
             Age
             ,
             they
             wondred
             at
             the
             difference
             ;
             and
             were
             astonished
             to
             think
             how
             such
             an
             alteration
             should
             happen
             ;
             but
             then
             ,
             they
             reflected
             on
             the
             Barbarism
             of
             the
             foregoing
             Ages
             ,
             the
             gradual
             encroachments
             of
             the
             Bishop
             of
             Rome
             ,
             the
             suiting
             of
             Doctrines
             and
             practices
             to
             carry
             on
             a
             temporal
             Interest
             ,
             the
             complyance
             with
             the
             superstitious
             humours
             of
             people
             ,
             the
             vast
             numbers
             of
             Monks
             and
             Friers
             ,
             whose
             interest
             lay
             in
             the
             upholding
             these
             things
             ;
             and
             when
             they
             laid
             these
             things
             together
             ,
             they
             did
             not
             wonder
             at
             the
             degeneracy
             they
             saw
             in
             the
             Christian
             Church
             .
             All
             the
             difficulty
             was
             ,
             how
             to
             recover
             the
             Church
             out
             of
             this
             state
             ;
             and
             this
             puzzled
             the
             wisest
             men
             among
             them
             ;
             some
             thought
             the
             ill
             humours
             were
             grown
             so
             natural
             to
             the
             Body
             ,
             that
             it
             would
             hazard
             the
             state
             of
             it
             to
             attempt
             a
             sudden
             purging
             them
             quite
             away
             ;
             and
             that
             a
             violent
             Reformation
             would
             do
             more
             mischief
             than
             good
             ,
             by
             popular
             tumults
             ,
             by
             Schism
             and
             Sacriledge
             ;
             and
             although
             such
             persons
             saw
             the
             corruptions
             and
             
             wished
             them
             reformed
             ,
             yet
             considering
             the
             hazard
             of
             a
             sudden
             change
             ,
             they
             thought
             it
             best
             for
             particular
             persons
             to
             inform
             the
             world
             better
             ,
             and
             so
             by
             degrees
             bring
             it
             about
             ,
             than
             to
             make
             any
             violent
             disturbance
             in
             the
             Church
             .
             While
             these
             things
             were
             considered
             of
             by
             wiser
             men
             ,
             the
             Pope
             goes
             on
             to
             abuse
             the
             People
             with
             the
             trade
             of
             Indulgences
             ,
             and
             his
             Officers
             in
             Germany
             were
             so
             impudent
             in
             this
             Trade
             ,
             that
             a
             bold
             Monk
             at
             Wittenberg
             defies
             them
             ,
             and
             of
             a
             sudden
             lays
             open
             the
             Cheat
             ,
             and
             this
             discovery
             immediately
             spread
             like
             Wild-fire
             ;
             and
             so
             they
             went
             on
             from
             one
             thing
             to
             another
             ,
             till
             the
             People
             were
             enraged
             at
             being
             so
             long
             and
             so
             grosly
             abused
             and
             Tyrannized
             over
             .
             But
             when
             Reformation
             begins
             below
             ,
             it
             is
             not
             to
             be
             expected
             that
             no
             disorders
             and
             heats
             should
             happen
             in
             the
             management
             of
             it
             ;
             which
             gave
             distastes
             to
             such
             persons
             as
             Erasmus
             was
             ,
             which
             made
             him
             like
             so
             ill
             the
             
               Wittenberg
               Reformation
            
             ,
             and
             whatever
             was
             carried
             on
             by
             popular
             Tumults
             .
             
             Yet
             Rosinus
             saith
             ,
             that
             the
             Duke
             of
             Saxony
             before
             he
             would
             declare
             himself
             in
             favour
             of
             Luther
             ,
             asked
             Erasmus
             his
             opinion
             concerning
             him
             ,
             who
             gave
             him
             this
             answer
             ,
             that
             Luther
             
               touched
               upon
               two
               dangerous
               points
               ,
               the
               Monks
               bellies
               ,
               
               and
               the
               Popes
               Crown
               ;
               that
               his
               doctrine
               was
               true
               and
               certain
               ,
               but
               he
               did
               not
               approve
               the
               manner
               of
               his
               Writing
               .
            
             But
             here
             in
             England
             ,
             the
             Reformation
             was
             begun
             by
             the
             consent
             of
             the
             King
             and
             the
             Bishops
             ,
             who
             yielded
             to
             the
             retrenchment
             of
             the
             Popes
             exorbitant
             power
             ,
             and
             the
             taking
             away
             some
             grosser
             abuses
             in
             Henry
             8's
             .
             time
             ;
             but
             in
             Edw.
             6.'s
             time
             ,
             and
             Q.
             Elizabeths
             ,
             when
             it
             was
             settled
             on
             the
             principles
             it
             now
             stands
             ,
             there
             was
             no
             such
             regard
             had
             to
             Luther
             ,
             or
             Calvin
             ,
             as
             to
             Erasmus
             and
             Melancthon
             ,
             whose
             learning
             and
             moderation
             were
             in
             greater
             esteem
             here
             ,
             than
             the
             fiery
             spirits
             of
             the
             other
             .
             From
             hence
             ,
             things
             were
             carryed
             with
             greater
             temper
             ,
             the
             Church
             settled
             with
             a
             succession
             of
             Bishops
             ;
             the
             Liturgie
             reformed
             according
             to
             the
             ancient
             Models
             ;
             some
             decent
             ceremonies
             retained
             ,
             without
             the
             sollies
             and
             superstitions
             which
             were
             before
             practised
             :
             and
             to
             prevent
             the
             extravagancies
             of
             the
             people
             in
             the
             interpreting
             of
             Scripture
             ,
             the
             most
             excellent
             Paraphrase
             of
             Erasmus
             was
             translated
             into
             English
             and
             set
             up
             in
             Churches
             ;
             and
             to
             this
             day
             ,
             Erasmus
             is
             in
             far
             greater
             esteem
             among
             the
             Divines
             of
             our
             Church
             ,
             than
             either
             Luther
             ,
             or
             Calvin
             .
          
        
         
           
           
             R.
             P.
             
          
           
             If
             this
             be
             true
             which
             you
             say
             ,
             methinks
             your
             Divines
             should
             have
             a
             care
             of
             broaching
             such
             things
             ,
             
               which
               do
               subvert
               the
               Foundation
               of
               all
               Ecclesiastical
               Authority
               among
               you
               ,
            
             as
             
               T.
               G.
            
             told
             Dr.
             
               St.
               the
               charge
               of
               Idolatry
            
             doth
             .
             For
             by
             vertue
             of
             this
             charge
             ,
             he
             saith
             ,
             
               the
               Church
               of
            
             England
             
               remains
               deprived
               of
               the
               lawful
               Authority
               to
               use
               and
               exercise
               the
               Power
               of
               Orders
               ;
               and
               consequently
               the
               Authority
               of
               Governing
               ,
               Preaching
               ,
               and
               Adminstring
               the
               Sacraments
               ,
               which
               those
               of
               the
               Church
               of
            
             England
             
               challenge
               to
               themselves
               ,
               as
               derived
               from
               the
               Church
               of
            
             Rome
             ,
             
               can
               be
               no
               true
               and
               lawful
               jurisdiction
               ,
               but
               usurped
               and
               Antichristian
               .
            
             
             This
             I
             assure
             you
             
               T.
               G.
            
             layes
             great
             weight
             upon
             in
             his
             late
             Dialogues
             ,
             and
             charges
             him
             
               with
               Ignorance
               ,
               and
               Tergiversation
            
             ,
             and
             other
             hard
             words
             about
             it
             .
             So
             that
             I
             have
             a
             mind
             to
             hear
             what
             you
             can
             say
             in
             his
             defence
             about
             this
             ,
             before
             I
             touch
             upon
             the
             other
             consequences
             which
             he
             urgeth
             upon
             this
             charge
             of
             Idolatry
             .
          
        
         
           
             P.
             D.
             
          
           
             With
             all
             my
             heart
             .
             There
             are
             two
             things
             wherein
             the
             force
             of
             T.
             G.'s
             argument
             lyes
             .
             (
             1.
             )
             
               That
               which
               he
               calls
               his
               undeniable
               Maxim
               of
               Reason
               ,
            
             viz.
             
               That
               no
               man
               can
               give
               to
               another
               that
               which
               he
               hath
               not
               himself
               .
            
             (
             2.
             )
             
               That
               Idolatry
               lays
               men
               under
               
               the
               Apostles
               excommunication
               ,
               and
               therefore
               are
               deprived
               of
               all
               lawful
               Authority
               to
               use
               or
               exercise
               the
               Power
               of
               Orders
               .
            
          
           
             In
             answer
             to
             these
             ,
             two
             things
             are
             already
             proved
             by
             Dr.
             St.
             (
             1.
             )
             That
             the
             sin
             of
             the
             Givers
             doth
             not
             hinder
             the
             validity
             of
             Ordination
             .
             (
             2.
             )
             That
             the
             Christian
             Church
             hath
             allowed
             the
             
               lawful
               Authority
            
             of
             giving
             and
             exercising
             the
             Power
             of
             Orders
             ,
             in
             those
             who
             have
             been
             condemned
             for
             Idolatry
             .
             Which
             he
             proves
             more
             briefly
             in
             his
             Preface
             ,
             and
             at
             large
             in
             his
             last
             Book
             from
             the
             case
             of
             the
             
               Arian
               Bishops
            
             .
             And
             now
             let
             any
             one
             judge
             whether
             
               T.
               G.
            
             had
             any
             cause
             to
             Hector
             about
             this
             matter
             for
             so
             many
             pages
             together
             ,
             as
             though
             he
             had
             either
             not
             understood
             ,
             or
             not
             taken
             notice
             of
             the
             force
             of
             his
             Argument
             .
             Concerning
             his
             undeniable
             Maxime
             of
             Reason
             he
             observed
             ,
             that
             it
             was
             the
             very
             argument
             used
             by
             the
             Donatists
             to
             prove
             the
             nullity
             of
             Baptism
             among
             Hereticks
             :
             and
             that
             the
             answer
             given
             by
             the
             Church
             was
             ,
             that
             the
             Instrument
             was
             not
             the
             Giver
             ,
             but
             the
             
               First
               Institutor
            
             ,
             and
             if
             the
             Minister
             keep
             to
             the
             Institution
             ,
             the
             Grace
             of
             the
             Sacrament
             may
             be
             conveyed
             though
             he
             hath
             it
             not
             himself
             .
             This
             Dr.
             St.
             thought
             very
             pertinent
             to
             shew
             ,
             that
             where
             Power
             
             and
             Authority
             are
             conveyed
             by
             men
             only
             as
             Instruments
             ,
             the
             particular
             default
             of
             such
             persons
             ,
             as
             heresie
             or
             Idolatry
             ,
             do
             not
             hinder
             the
             derivation
             of
             that
             Power
             or
             Authority
             to
             them
             .
             And
             this
             he
             proved
             to
             be
             the
             sense
             of
             the
             
               Christian
               Church
            
             in
             the
             Ordinations
             of
             Hereticks
             .
             It
             is
             true
             ,
             he
             did
             not
             then
             speak
             to
             Authority
             so
             much
             as
             to
             Power
             ;
             nor
             to
             jurisdiction
             ,
             as
             it
             is
             called
             by
             the
             
               School
               Divines
            
             ,
             so
             much
             as
             to
             the
             validity
             of
             Ordination
             .
             But
             he
             proceeded
             upon
             a
             parity
             of
             Reason
             in
             both
             cases
             ;
             and
             could
             not
             imagine
             that
             any
             persons
             would
             suppose
             the
             Christian
             Church
             would
             allow
             a
             validity
             of
             Orders
             without
             
               lawful
               Authority
            
             to
             use
             and
             exercise
             those
             Orders
             .
             For
             in
             all
             the
             Instances
             produced
             by
             him
             from
             the
             
               second
               Council
            
             of
             Nice
             ,
             wherein
             undeniable
             examples
             were
             brought
             of
             Ordinations
             of
             Hereticks
             allowed
             by
             the
             ancient
             Fathers
             and
             Councils
             (
             even
             those
             of
             
               Nice
               ,
               Ephesus
            
             and
             Chalcedon
             )
             it
             was
             apparent
             that
             their
             Authority
             to
             use
             and
             exercise
             their
             
               power
               of
               Orders
            
             ,
             was
             allowed
             as
             well
             as
             their
             Ordinations
             :
             For
             he
             there
             shews
             that
             Anatolius
             the
             President
             of
             the
             
               fourth
               Council
            
             was
             ordained
             by
             Dioscorus
             in
             the
             presence
             of
             Eutyches
             ;
             that
             many
             of
             the
             Bishops
             who
             sat
             in
             the
             
               sixth
               Council
            
             
             were
             ordained
             by
             
               Sergius
               ,
               Pyrrhus
               ,
               Paulus
            
             and
             Petrus
             ,
             who
             in
             that
             Council
             were
             declared
             Hereticks
             .
             And
             doth
             
               T.
               G.
            
             in
             earnest
             think
             this
             doth
             not
             prove
             they
             had
             
               lawful
               Authority
            
             ?
             What
             becomes
             then
             of
             the
             Authority
             of
             these
             Councils
             ?
             nay
             ,
             of
             the
             Authority
             of
             the
             Church
             it self
             ,
             when
             Tarasius
             there
             saith
             ,
             as
             
               Dr.
               St.
            
             produceth
             him
             ,
             
               they
               had
               no
               other
               Ordinations
               for
               fifty
               years
               together
               .
            
             Doth
             this
             prove
             either
             Dr.
             St.'s
             
               ignorance
               ,
               or
               tergiversation
            
             ?
             Is
             not
             this
             rather
             plain
             and
             convincing
             evidence
             that
             the
             
               Christian
               Church
            
             did
             allow
             ,
             not
             barely
             the
             validity
             of
             Ordination
             by
             Hereticks
             ,
             but
             the
             
               lawful
               Authority
               to
               use
               and
               exercise
               the
               Power
               of
               Orders
               ?
            
             Which
             he
             likewise
             proves
             by
             the
             
               Greek
               Ordinations
            
             allowed
             by
             the
             Church
             of
             Rome
             ;
             by
             which
             he
             doth
             not
             mean
             the
             validity
             of
             the
             bare
             Orders
             ,
             but
             all
             that
             Power
             and
             Authority
             which
             is
             consequent
             upon
             them
             .
             For
             can
             any
             man
             be
             so
             sensless
             to
             think
             ,
             that
             the
             Church
             of
             Rome
             only
             allowed
             the
             Sacrament
             of
             Orders
             among
             the
             Greeks
             ,
             without
             any
             Authority
             to
             excommunicate
             or
             absolve
             ?
             What
             mean
             then
             these
             horrible
             clamours
             by
             TG
             .
             of
             Dr.
             St.'s
             
               Ignorance
               ,
               intolerable
               mistake
               ,
               shameful
               errors
               ,
               tergiversation
               ,
            
             and
             what
             
             not
             ?
             
               because
               he
               speaks
               only
               to
               the
               validity
               of
               Ordination
               ,
               and
               not
               to
               the
               lawful
               Authority
               of
               exercising
               the
               Power
               of
               Orders
               .
            
             Whereas
             the
             contrary
             appears
             by
             that
             very
             Preface
             about
             which
             these
             outcries
             are
             made
             by
             
               E.
               W.
            
             and
             
               T.
               G.
            
             What
             ingenuity
             is
             to
             be
             expected
             from
             these
             men
             ,
             who
             deny
             that
             which
             they
             cannot
             but
             see
             ?
          
        
         
           
             R.
             P.
             
          
           
             But
             
               T.
               G.
            
             gives
             this
             for
             a
             Taste
             ,
             
             not
             only
             
               what
               candour
               and
               sincerity
               ,
               but
               what
               skill
               in
               Church-Affairs
               you
               are
               to
               expect
               in
               the
               rest
               from
               Dr.
               St.
            
             which
             surely
             he
             would
             never
             have
             done
             ,
             if
             he
             had
             spoken
             to
             the
             point
             .
          
        
         
           
             P.
             D.
             
          
           
             You
             may
             think
             as
             you
             please
             of
             him
             ;
             I
             only
             tell
             you
             the
             matter
             of
             fact
             ,
             and
             then
             do
             you
             judge
             where
             the
             candour
             and
             sincerity
             ,
             where
             
               the
               skill
               in
               Church
               affairs
            
             lies
             .
          
        
         
           
             R.
             P.
             
          
           
             
               But
               is
               it
               not
               an
               undeniable
               Maxime
               ,
               that
               no
               man
               can
               give
               to
               another
               ,
               that
               which
               he
               hath
               not
               himself
               ?
               and
               therefore
               it
               lies
               open
               to
               the
               conscience
               of
               every
               man
               ,
               that
               if
               the
               Church
               of
            
             Rome
             
               be
               guilty
               of
               Heresy
               ,
               much
               more
               ,
               if
               guilty
               of
               Idolatry
            
             ;
             
             
               it
               falls
               under
               the
               Apostles
               excommunication
               ,
            
             Gal.
             1.8
             .
             
               and
               so
               remains
               deprived
               of
               the
               lawful
               Authority
               to
               use
               and
               exercise
               the
               power
               of
               Orders
               ,
               and
               consequently
               
               the
               Authority
               of
               Governing
               ,
               Preaching
               ,
            
             &c.
             
             
               This
               you
               see
               bids
               fair
               towards
               the
               subversion
               of
               all
               lawful
               Authority
               in
               the
               Church
               of
            
             England
             ,
             
               if
               the
               Church
               of
            
             Rome
             
               were
               guilty
               of
               Idolatry
               when
               the
               Schism
               began
               ;
               because
               excommunicated
               persons
               being
               deprived
               of
               all
               lawful
               Authority
               themselves
               can
               give
               none
               to
               others
               ;
               and
               if
               those
               others
               take
               any
               upon
               them
               ,
               it
               must
               be
               usurped
               and
               unlawful
               .
            
          
        
         
           
             P.
             D.
             
          
           
             This
             is
             the
             terrible
             argument
             which
             
               T.
               G.
            
             produces
             again
             in
             Triumph
             ,
             as
             though
             nothing
             were
             able
             to
             stand
             before
             it
             :
             and
             yet
             in
             my
             mind
             
               T.
               G.
            
             himself
             hath
             mightily
             weakened
             it
             by
             yielding
             the
             Validity
             of
             Ordinations
             made
             by
             Hereticks
             or
             Idolaters
             .
             For
             ,
             
               if
               no
               man
               can
               give
               that
               which
               he
               hath
               not
            
             ;
             how
             can
             those
             give
             power
             and
             Authority
             who
             have
             none
             ?
             But
             the
             Power
             of
             Orders
             doth
             necessarily
             carry
             Authority
             along
             with
             it
             ;
             For
             it
             is
             part
             of
             the
             Form
             of
             Orders
             in
             the
             
               Roman
               Church
               ,
               Accipe
               spiritum
               sanctum
               ,
            
             
             
               Quorum
               remiseritis
            
             ,
             &c.
             
             So
             that
             a
             power
             to
             excommunicate
             and
             absolve
             is
             given
             by
             vertue
             of
             the
             very
             Form
             of
             Orders
             ;
             and
             your
             Divines
             say
             ,
             the
             Form
             is
             not
             compleat
             without
             it
             .
             But
             then
             ,
             I
             pray
             ,
             resolve
             me
             these
             Questions
             .
             Is
             not
             a
             power
             to
             excommunicate
             and
             absolve
             a
             
             part
             of
             that
             jurisdiction
             which
             
               T.
               G.
            
             doth
             distinguish
             from
             the
             bare
             power
             of
             Orders
             ?
          
        
         
           
             R.
             P.
             
          
           
             Yes
             ,
             without
             doubt
             .
          
        
         
           
             P.
             D.
             
          
           
             Is
             not
             this
             power
             given
             by
             the
             very
             Form
             of
             Orders
             in
             your
             Church
             ?
          
        
         
           
             R.
             P.
             
          
           
             Yes
             ,
             but
             what
             then
             ?
          
        
         
           
             P.
             D.
             
          
           
             Doth
             not
             the
             Council
             of
             Trent
             say
             
               the
               character
               is
               imprinted
               upon
               saying
               those
               words
               ,
               Accipe
               spiritum
               sanctum
               ,
            
             &c.
             
          
        
         
           
             R.
             P.
             
          
           
             What
             would
             you
             be
             at
             ?
          
        
         
           
             P.
             D.
             
          
           
             Is
             the
             character
             of
             Orders
             given
             by
             words
             that
             signifie
             nothing
             ,
             and
             carry
             no
             effect
             along
             with
             them
             ?
          
        
         
           
             R.
             P.
             
          
           
             No
             certainly
             .
          
        
         
           
             P.
             D.
             
          
           
             Then
             these
             words
             have
             their
             effect
             upon
             every
             man
             that
             hath
             the
             power
             of
             Orders
             .
          
        
         
           
             R.
             P.
             
          
           
             And
             what
             then
             ?
          
        
         
           
             P.
             D.
             
          
           
             Then
             every
             one
             who
             hath
             the
             power
             of
             Orders
             ,
             hath
             the
             power
             to
             excommunicate
             and
             absolve
             .
          
        
         
           
             R.
             P.
             
          
           
             Be
             it
             so
             .
          
        
         
           
             P.
             D.
             
          
           
             But
             the
             power
             to
             excommunicate
             and
             absolve
             is
             a
             part
             of
             jurisdiction
             ,
             therefore
             a
             power
             of
             Orders
             carries
             a
             power
             of
             jurisdiction
             along
             with
             it
             ;
             and
             consequently
             
               valid
               Ordination
            
             must
             suppose
             
               lawful
               Authority
            
             to
             use
             and
             exercise
             the
             power
             of
             excommunication
             and
             absolution
             .
          
        
         
           
           
             R.
             P.
             
          
           
             In
             the
             name
             of
             
               T.
               G.
            
             I
             deny
             that
             .
          
        
         
           
             P.
             D.
             
          
           
             Hold
             a
             little
             ;
             you
             are
             denying
             the
             conclusion
             .
             Consider
             again
             what
             you
             deny
             .
             Do
             you
             deny
             this
             power
             to
             be
             given
             in
             your
             Orders
             ?
          
        
         
           
             R.
             P.
             
          
           
             No.
             
          
        
         
           
             P.
             D.
             
          
           
             Do
             you
             deny
             this
             power
             to
             be
             part
             of
             jurisdiction
             ?
          
        
         
           
             R.
             P.
             
          
           
             No.
             
          
        
         
           
             P.
             D.
             
          
           
             Then
             this
             power
             of
             jurisdiction
             is
             given
             wherever
             the
             Orders
             are
             valid
             .
          
        
         
           
             R.
             P.
             
          
           
             This
             cannot
             be
             ;
             for
             
               T.
               G.
            
             complains
             over
             and
             over
             of
             Dr.
             
             St.'s
             
               ignorance
               ,
               wilful
            
             and
             
               intolerable
               mistake
               ,
               unbecoming
               a
               Writer
               of
               Controversies
               ,
            
             for
             not
             distinguishing
             between
             the
             validity
             of
             Ordination
             ,
             and
             the
             power
             of
             Jurisdiction
             ,
             which
             he
             would
             never
             have
             done
             ,
             if
             one
             had
             carried
             the
             other
             along
             with
             it
             .
          
        
         
           
             P.
             D.
             
          
           
             Do
             not
             tell
             me
             ,
             what
             T.G.
             would
             ,
             or
             would
             not
             have
             done
             .
             I
             tell
             you
             what
             he
             hath
             done
             ;
             and
             judge
             you
             now
             with
             what
             advantage
             to
             himself
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             
               T.
               G.
            
             is
             again
             up
             with
             his
             undeniable
             
               Maxim
               ,
               that
               none
               can
               give
               to
               another
               what
               he
               hath
               not
               himself
               :
            
             
             and
             this
             he
             thinks
             will
             carry
             him
             through
             all
             .
          
        
         
           
           
             P.
             D.
             
          
           
             I
             tell
             you
             that
             very
             Maxim
             overthrows
             the
             validity
             of
             Ordinations
             as
             he
             applyes
             it
             .
             For
             if
             the
             Validity
             of
             Orders
             doth
             suppose
             Authority
             to
             be
             conveyed
             ;
             and
             there
             can
             be
             no
             such
             Authority
             given
             in
             the
             case
             of
             Idolatry
             :
             then
             the
             Power
             of
             Orders
             is
             taken
             away
             as
             well
             as
             Jurisdiction
             .
             Besides
             ,
             Is
             not
             the
             Power
             of
             
               giving
               Orders
            
             a
             part
             of
             that
             
               lawful
               Authority
            
             which
             belongs
             to
             Bishops
             ?
          
        
         
           
             R.
             P.
             
          
           
             I
             do
             not
             understand
             you
             .
          
        
         
           
             P.
             D.
             
          
           
             Can
             any
             man
             give
             Orders
             without
             a
             Power
             to
             do
             it
             ?
          
        
         
           
             R.
             P.
             
          
           
             No.
             
          
        
         
           
             P.
             D.
             
          
           
             Is
             not
             that
             Power
             a
             part
             of
             
               Episcopal
               Authority
            
             ?
          
        
         
           
             R.
             P.
             
          
           
             Yes
             .
          
        
         
           
             P.
             D.
             
          
           
             How
             then
             can
             there
             be
             a
             power
             of
             
               giving
               Orders
            
             without
             Authority
             ?
          
        
         
           
             R.
             P.
             
          
           
             Now
             you
             shew
             your
             Ignorance
             .
             Do
             not
             you
             know
             that
             there
             is
             an
             
               indelible
               character
            
             imprinted
             in
             the
             Soul
             by
             the
             Power
             of
             Orders
             ,
             which
             no
             act
             of
             the
             Church
             can
             hinder
             a
             Bishop
             from
             giving
             in
             the
             Sacrament
             of
             Orders
             ,
             or
             a
             Priest
             from
             receiving
             ;
             but
             jurisdiction
             is
             quite
             another
             thing
             ,
             that
             is
             derived
             from
             the
             Church
             ,
             or
             rather
             from
             the
             Pope
             who
             is
             the
             fountain
             of
             jurisdiction
             ;
             and
             this
             may
             be
             suspended
             or
             taken
             away
             .
          
        
         
           
           
             P.
             D.
             
          
           
             I
             cry
             you
             mercy
             Sir.
             I
             was
             not
             bred
             up
             in
             your
             Schools
             ;
             this
             may
             be
             currant
             doctrine
             with
             you
             ;
             but
             I
             assure
             you
             I
             find
             no
             footsteps
             of
             it
             either
             in
             Scripture
             or
             Fathers
             ,
             and
             if
             I
             be
             not
             much
             mis-informed
             ,
             some
             of
             your
             greatest
             Divines
             are
             of
             my
             mind
             .
             I
             see
             all
             this
             out-cry
             of
             T.
             G.'s
             concerning
             Dr.
             St.
             
               's
               Ignorance
            
             comes
             at
             last
             to
             this
             Mysterie
             of
             the
             
               Indelible
               Character
               imprinted
               in
               the
               soul
               by
               the
               Sacrament
               of
               Orders
               ,
            
             which
             makes
             Ordination
             to
             be
             valid
             ,
             but
             gives
             no
             Authority
             or
             Jurisdiction
             .
             I
             pray
             make
             me
             a
             little
             better
             acquainted
             with
             this
             character
             ;
             for
             at
             present
             ,
             I
             can
             neither
             read
             ,
             nor
             understand
             it
             .
          
        
         
           
             R.
             P.
             
          
           
             Yes
             ,
             yes
             ,
             This
             you
             would
             be
             alwayes
             at
             ,
             to
             make
             us
             explain
             our
             School-notions
             ,
             for
             you
             to
             fleer
             and
             to
             mock
             at
             them
             .
          
        
         
           
             P.D.
             
          
           
             But
             this
             I
             perceive
             is
             very
             material
             to
             prevent
             
               intolerable
               errour
            
             and
             mistake
             ;
             and
             for
             all
             that
             you
             know
             I
             may
             come
             to
             be
             a
             Writer
             of
             Controversies
             ,
             and
             then
             I
             would
             not
             be
             hooted
             at
             for
             my
             Ignorance
             ;
             nor
             have
             the
             boyes
             point
             at
             me
             in
             the
             Streets
             and
             say
             ,
             There
             goes
             a
             man
             that
             doth
             not
             understand
             the
             character
             :
             which
             in
             my
             mind
             would
             sound
             as
             ill
             ,
             as
             saying
             there
             goes
             one
             that
             cannot
             read
             
             his
             A.
             B.
             C.
             I
             beseech
             you
             Sir
             ,
             tell
             me
             what
             this
             
               indelible
               Character
            
             is
             ;
             for
             to
             tell
             you
             truth
             ,
             I
             have
             heard
             of
             it
             before
             ,
             but
             never
             met
             with
             one
             who
             could
             tell
             what
             it
             was
             .
          
        
         
           
             R.
             P.
             
          
           
             Yes
             ,
             that
             is
             it
             ;
             you
             will
             not
             believe
             a
             thing
             ,
             unless
             one
             can
             tell
             you
             
               what
               it
               is
            
             .
             Why
             ,
             
               it
               is
               a
               mark
               or
               a
               seal
               imprinted
               in
               the
               soul
               by
               the
               Sacrament
               of
               Orders
               that
               can
               never
               be
               blotted
               out
            
             ;
             and
             therefore
             Ordination
             is
             valid
             ,
             because
             if
             re-ordination
             were
             allowed
             ,
             
               one
               character
               would
               be
               put
               upon
               another
               ,
            
             and
             so
             the
             first
             would
             be
             blotted
             out
             .
             Do
             not
             you
             understand
             it
             now
             ?
          
        
         
           
             P.
             D.
             
          
           
             I
             suppose
             altogether
             as
             well
             as
             you
             .
             Is
             it
             a
             Physical
             kind
             of
             thing
             ,
             just
             like
             the
             strokes
             of
             a
             pen
             upon
             paper
             ;
             or
             rather
             as
             the
             graving
             of
             a
             Carver
             upon
             Stone
             ,
             so
             artificially
             done
             that
             it
             can
             never
             be
             taken
             out
             while
             it
             continues
             whole
             ;
             or
             is
             it
             only
             a
             moral
             relative
             thing
             depending
             upon
             
               divine
               institution
            
             ,
             and
             only
             on
             the
             account
             of
             distinction
             called
             a
             Character
             ?
          
        
         
           
             R.
             P.
             
          
           
             Without
             doubt
             it
             is
             an
             
               absolute
               thing
            
             ,
             but
             whether
             to
             call
             it
             a
             habit
             ,
             or
             a
             power
             ;
             whether
             it
             be
             a
             quality
             ,
             of
             the
             first
             ,
             or
             the
             second
             ,
             or
             the
             third
             ,
             or
             
               fourth
               kind
            
             ,
             that
             our
             Divines
             are
             not
             agreed
             
             upon
             :
             and
             some
             think
             it
             is
             a
             
               new
               kind
               of
               quality
            
             :
             nor
             whether
             it
             be
             imprinted
             on
             the
             essence
             or
             powers
             of
             the
             soul
             ;
             and
             if
             in
             the
             Faculties
             ,
             whether
             in
             the
             Vnderstanding
             or
             Will
             ;
             but
             it
             is
             enough
             for
             us
             to
             believe
             ,
             that
             there
             is
             really
             such
             an
             
               absolute
               indelible
               Character
               imprinted
               on
               the
               soul
            
             ;
             from
             whence
             that
             Sacrament
             can
             never
             be
             reiterated
             which
             doth
             imprint
             a
             Character
             as
             that
             of
             Orders
             doth
             .
          
        
         
           
             P.
             D.
             
          
           
             I
             am
             just
             as
             wise
             by
             all
             this
             account
             as
             I
             was
             before
             .
             For
             the
             only
             reason
             of
             the
             point
             is
             ,
             it
             must
             needs
             be
             so
             .
          
        
         
           
             R.
             P.
             
          
           
             Yes
             ,
             the
             Church
             hath
             declared
             it
             in
             the
             Council
             of
             Trent
             ,
             and
             that
             is
             instead
             of
             all
             reasons
             to
             us
             .
          
        
         
           
             P.
             D.
             
          
           
             But
             what
             is
             this
             to
             Dr.
             St.
             ?
             Must
             he
             be
             upbraided
             with
             
               ignorance
               ,
               errour
            
             and
             tergiversation
             ,
             because
             he
             doth
             not
             believe
             
               the
               indelible
               character
            
             on
             the
             Authority
             of
             the
             Council
             of
             Trent
             ?
          
        
         
           
             R.
             P.
             
          
           
             No
             ;
             that
             is
             not
             the
             thing
             ,
             but
             because
             he
             did
             not
             understand
             the
             difference
             between
             the
             Power
             of
             Order
             ,
             and
             jurisdiction
             .
          
        
         
           
             P.
             D.
             
          
           
             Are
             you
             sure
             of
             that
             ?
             If
             I
             do
             not
             forget
             ,
             he
             hath
             this
             very
             distinction
             in
             that
             pestilent
             Book
             called
             Irenicum
             ,
             
             which
             
               T.
               G.
            
             hits
             him
             in
             the
             teeth
             with
             ▪
             on
             all
             occasions
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             he
             did
             not
             ,
             or
             would
             not
             understand
             it
             here
             .
          
        
         
           
             P.
             D.
             
          
           
             Yes
             ,
             he
             knew
             it
             well
             enough
             ;
             but
             he
             thought
             if
             he
             proved
             the
             Validity
             of
             Ordination
             ,
             he
             proved
             the
             lawfulness
             of
             Authority
             and
             Jurisdiction
             ;
             because
             the
             
               giving
               Orders
            
             is
             part
             of
             
               Church
               Authority
            
             ,
             and
             Authority
             is
             received
             in
             
               taking
               Orders
            
             ;
             and
             the
             Church
             never
             allowed
             one
             ,
             but
             it
             allowed
             the
             other
             also
             .
             If
             you
             have
             any
             thing
             more
             to
             say
             about
             this
             matter
             ,
             I
             am
             willing
             to
             hear
             you
             ,
             but
             as
             yet
             I
             see
             no
             reason
             for
             T.
             G.'s
             clamours
             about
             such
             a
             mistake
             in
             Dr.
             St.
             ,
             for
             I
             think
             the
             mistake
             lay
             nearer
             home
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             E.
             W.
             
               publickly
               reproved
               Dr.
            
             St.
             
               for
               this
               mistake
               ,
               and
               yet
               after
               that
               he
               goes
               on
               to
               confirm
               his
               former
               answer
               with
               new
               proofs
               and
               Testimonies
               ,
            
             
             
               that
               Bishops
               ordained
               by
               Idolaters
               were
               esteemed
               validly
               ordained
               ,
               and
               doth
               not
               speak
               one
               word
               in
               answer
               to
               what
               was
               objected
               by
            
             T.
             G.
             viz.
             
               that
               the
               English
               Bishops
               must
               want
               lawful
               authority
               to
               exercise
               the
               power
               of
               Orders
               ,
               if
               their
               first
               Ordainers
               were
               Idolaters
               .
               And
            
             E.
             W.
             
               calls
               it
               an
               intolerable
               mistake
            
             ,
             and
             
               T.
               G.
            
             saith
             ,
             
               he
               hath
               heard
               he
               was
               a
               main
               
               man
               esteemed
               for
               his
               Learning
               .
            
             After
             repeating
             the
             words
             of
             
               E.
               W.
            
             at
             length
             
               T.
               G.
            
             very
             mildly
             adds
             ,
             
             
               as
               if
               he
               were
               wholly
               insensible
               of
               the
               gross
               and
               intolerable
               errour
            
             E.
             W.
             
               taxed
               him
               with
               ,
               he
               runs
               again
               into
               the
               same
               shameful
               mistake
            
             ;
             But
             saith
             T.
             G.
             
               Are
               the
               Power
               of
               giving
               Orders
               and
               lawful
               Authority
               to
               give
               them
               ,
            
             
             
               so
               essentially
               linked
               to
               each
               other
               ,
               that
               they
               cannot
               be
               separated
               ?
               May
               not
               a
               Bishop
               or
               Priest
               remaining
               so
               ,
               be
               deprived
               of
               all
               lawful
               Authority
               to
               exercise
               their
               Functions
               ,
               for
               having
               faln
               into
               Heresie
               or
               Idolatry
               ?
               And
               if
               they
               have
               none
               themselves
               ,
               can
               they
               give
               it
               to
               others
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             On
             whose
             side
             
               the
               intolerable
               mistake
            
             lyes
             ,
             will
             be
             best
             seen
             ,
             by
             examining
             the
             force
             of
             what
             
               T.
               G.
            
             saith
             (
             as
             to
             
               E.
               W.
            
             the
             matter
             is
             not
             great
             )
             which
             lyes
             I
             suppose
             in
             this
             ,
             
               that
               those
               who
               do
               fall
               into
               Idolatry
               or
               Heresie
               may
               ordain
               validly
            
             ;
             for
             ,
             saith
             he
             ,
             from
             
               Esti●s
               ,
               no
               crime
               ,
               or
               censure
               soever
               can
               hinder
               the
               Validity
               of
               Ordination
               by
               a
               Bishop
               ;
               but
               he
               may
               be
               deprived
               of
               any
               lawful
               Authority
               to
               do
               it
               ,
               and
               therefore
               cannot
               convey
               this
               lawful
               Authority
               to
               others
               ordained
               by
               him
               .
            
             From
             hence
             
               T.
               G.
            
             saith
             ,
             
               no
               crime
               can
               hinder
               the
               Validity
               of
               Ordination
            
             ;
             but
             Idolatry
             ,
             he
             saith
             ,
             doth
             
               ipso
               facto
               deprive
               Bishops
               of
               the
               Authority
               
               of
               exercising
               Orders
               ,
               or
               conveying
               jurisdiction
               ;
               and
               therefore
               though
               the
               Ordination
               of
               the
               Bishops
               of
            
             England
             
               may
               be
               valid
               ,
               yet
               their
               jurisdiction
               cannot
               be
               lawful
               ,
               and
               so
               the
               Foundation
               of
               their
               Authority
               is
               subverted
               by
               the
               charge
               of
               Idolatry
               .
            
             I
             hope
             you
             will
             allow
             this
             to
             be
             the
             force
             of
             all
             that
             
               T.
               G.
            
             saith
             .
          
        
         
           
             R.
             P.
             
          
           
             Yes
             ;
             now
             you
             have
             hit
             upon
             his
             right
             meaning
             .
          
        
         
           
             P.
             D.
             
          
           
             Let
             us
             then
             consider
             more
             closely
             ,
             on
             which
             side
             the
             mistake
             lay
             ;
             which
             will
             be
             discerned
             by
             this
             ,
             whether
             we
             are
             to
             follow
             the
             
               Modern
               Schools
            
             ,
             or
             the
             Judgement
             of
             Antiquity
             in
             this
             matter
             .
             For
             Dr.
             St.
             spake
             according
             to
             the
             sense
             and
             practice
             of
             Antiquity
             ,
             and
             
               T.
               G.
            
             according
             to
             the
             
               modern
               notions
            
             and
             distinctions
             of
             their
             Schools
             .
             It
             is
             true
             ,
             their
             Schoolmen
             have
             so
             distinguished
             the
             power
             of
             Order
             and
             Jurisdiction
             ,
             that
             they
             make
             the
             one
             to
             depend
             upon
             an
             
               indelible
               unintelligible
               character
            
             ,
             which
             no
             crime
             can
             hinder
             having
             its
             valid
             effect
             :
             but
             that
             jurisdiction
             ,
             or
             the
             right
             of
             excommunication
             and
             absolution
             may
             be
             suspended
             or
             taken
             away
             .
             Since
             the
             Councils
             of
             Florence
             and
             Trent
             this
             Doctrine
             of
             the
             
               indelible
               Character
            
             given
             in
             Orders
             ,
             is
             not
             to
             be
             disputed
             among
             them
             ;
             and
             therefore
             
             they
             hold
             
               the
               character
            
             to
             remain
             wherever
             Orders
             are
             received
             in
             the
             due
             form
             ;
             but
             then
             they
             say
             this
             character
             is
             capable
             of
             such
             restraints
             by
             the
             Power
             of
             the
             Church
             ,
             that
             it
             remains
             like
             Aristotles
             first
             matter
             ,
             a
             dull
             and
             unactive
             thing
             till
             the
             Church
             give
             a
             new
             Form
             to
             it
             ,
             and
             this
             they
             call
             the
             Power
             of
             jurisdiction
             .
             But
             that
             all
             this
             ,
             is
             
               new
               doctrine
            
             in
             the
             Church
             and
             a
             late
             Monkish
             invention
             ,
             will
             appear
             by
             these
             considerations
             .
          
           
             (
             1.
             )
             How
             long
             it
             was
             before
             this
             doctrine
             was
             received
             in
             the
             Church
             by
             the
             confession
             of
             their
             own
             
               Schoolmen
               .
               Scotus
            
             ,
             and
             Biel
             ,
             and
             Cajetan
             ,
             
             (
             no
             inconsiderable
             men
             in
             the
             
               Roman
               Church
            
             )
             do
             confess
             ,
             
               that
               the
               doctrine
               of
               the
               Character
               imprinted
               in
               the
               soul
               can
               neither
               be
               proved
               from
               Scripture
               ,
               nor
               Fathers
               ,
               but
               only
               from
               the
               Authority
               of
               the
               Church
               ,
            
             and
             that
             not
             very
             ancient
             neither
             .
             
             And
             Morinus
             takes
             notice
             that
             it
             was
             not
             so
             much
             as
             mentioned
             by
             
               P.
               Lombard
            
             ,
             or
             
               Hugo
               de
               Sancto
               Victore
            
             :
             although
             they
             debate
             those
             very
             Questions
             which
             would
             have
             required
             their
             expressing
             it
             ,
             if
             they
             had
             known
             any
             thing
             of
             it
             .
          
           
             (
             2.
             )
             How
             many
             of
             their
             Schoolmen
             who
             do
             acknowledge
             the
             character
             of
             Priesthood
             ,
             yet
             make
             the
             power
             of
             Orders
             
             to
             belong
             to
             jurisdiction
             ,
             so
             
               Albertus
               Magnus
            
             and
             others
             cited
             by
             Morinus
             ;
             but
             
               Alex.
               Alensis
            
             carries
             this
             point
             so
             far
             ,
             that
             he
             saith
             ,
             
               that
               because
               of
               the
               indelible
               character
               of
               Priesthood
               ,
               the
               power
               can
               never
               be
               taken
               from
               a
               Priest
               ,
               but
               only
               the
               execution
            
             of
             it
             ;
             
             
               But
               in
               a
               Bishop
               there
               is
               no
               new
               character
               imprinted
               ,
               and
               therefore
               in
               the
               degrading
               him
               ,
               not
               only
               the
               execution
               ,
               but
               the
               Power
               of
               Giving
               Orders
               is
               taken
               away
               .
            
             And
             Scotus
             saith
             ,
             
               if
               a
               Bishop
               be
               excommunicated
            
             ,
             
             
               he
               loseth
               the
               power
               of
               giving
               Orders
               ;
               if
               Episcopacy
               be
               not
               a
               distinct
               Order
            
             ;
             as
             you
             know
             many
             of
             the
             Schoolmen
             hold
             .
             And
             Morinus
             grants
             ,
             
             
               that
               if
               Episcopacy
               be
               not
               a
               distinct
               Order
               ,
               but
               a
               larger
               commission
               ,
               the
               power
               of
               Bishops
               may
               be
               so
               limited
               by
               the
               Church
               ,
               as
               not
               only
               to
               hinder
               them
               from
               a
               lawful
               Authority
               ,
               but
               from
               a
               power
               of
               Acting
               ;
               so
               that
               what
               they
               do
               ,
               carries
               no
               validity
               along
               with
               it
               .
            
          
           
             (
             3.
             )
             How
             many
             before
             the
             dayes
             of
             the
             Schoolmen
             were
             of
             opinion
             that
             the
             censures
             of
             the
             Church
             did
             take
             away
             the
             power
             of
             
               Orders
               ?
               Gratian
            
             holds
             it
             most
             agreeable
             to
             the
             Doctrine
             of
             the
             
               Fathers
               ,
               that
               a
               Bishop
               degraded
               hath
               no
               power
               to
               give
               Orders
               ,
            
             
             
               although
               he
               hath
               to
               Baptize
            
             ;
             only
             for
             S.
             Augustines
             sake
             ,
             he
             thinks
             ,
             they
             may
             distinguish
             between
             the
             Power
             and
             
             the
             execution
             of
             it
             .
             
               Gul.
               Parisiensis
            
             saith
             ,
             
               that
               Bishops
               deposed
               can
               confer
               no
               Order
               ,
            
             
             
               because
               the
               Church
               hath
               the
               same
               power
               in
               taking
               away
               ,
               which
               it
               hath
               in
               giving
               ,
               and
               the
               intention
               of
               the
               Church
               is
               to
               take
               away
               their
               Power
               .
            
             If
             what
             
               T.
               G.
            
             asserts
             ,
             had
             been
             alwayes
             the
             sense
             of
             the
             Church
             ,
             I
             desire
             him
             to
             resolve
             me
             these
             Questions
             .
             1.
             
             Why
             Pope
             Lucius
             3.
             did
             re-ordain
             those
             who
             had
             been
             ordained
             by
             Octavianus
             the
             Anti-pope
             ?
             2.
             
             Why
             Vrban
             2.
             declared
             Nezelon
             or
             Wecilo
             an
             excommunicate
             Bishop
             of
             Ments
             to
             have
             no
             power
             of
             giving
             Orders
             ?
             and
             that
             upon
             T.
             G.'s
             own
             Maxim
             ,
             
               That
               which
               a
               man
               hath
               not
               ,
               he
               cannot
               give
               to
               another
            
             ;
             because
             he
             was
             ordained
             by
             Hereticks
             .
             3.
             
             Why
             the
             Synod
             of
             Quintilinberg
             under
             Greg.
             7.
             declared
             all
             Ordinations
             to
             be
             Null
             which
             were
             made
             by
             
               Excommunicated
               Bishops
            
             ?
             4.
             
             Why
             Leo
             9.
             in
             a
             Synod
             voided
             all
             
               Simoniacal
               Ordinations
            
             ?
             5.
             
             Why
             Stephanus
             6.
             re-ordained
             those
             which
             were
             ordained
             by
             Formosus
             ?
             6.
             
             Why
             Hincmarus
             re-ordained
             those
             who
             had
             been
             ordained
             by
             Ebbo
             ,
             because
             he
             had
             been
             deposed
             ?
             7.
             
             Why
             Stephanus
             4.
             re-ordained
             those
             who
             had
             received
             Orders
             from
             
               Pope
               Constantine
            
             ?
             8.
             
             Why
             the
             Ordinations
             made
             by
             Photius
             were
             declared
             null
             ?
             
             To
             name
             no
             more
             .
             If
             this
             had
             been
             always
             the
             sense
             of
             the
             
               Christian
               Church
            
             ,
             that
             the
             Power
             of
             Orders
             is
             indelible
             ,
             but
             not
             that
             of
             jurisdiction
             ,
             I
             desire
             
               T.
               G.
            
             to
             give
             an
             answer
             to
             those
             Questions
             ;
             which
             ,
             I
             fear
             ,
             will
             involve
             several
             Heads
             of
             his
             Church
             under
             that
             which
             he
             calls
             in
             Dr.
             
               St.
               an
               intolerable
               mistake
            
             .
             Did
             so
             many
             Popes
             know
             no
             better
             this
             distinction
             between
             the
             Validity
             of
             Ordination
             ,
             and
             the
             Power
             of
             Jurisdiction
             ?
             I
             am
             sorry
             to
             see
             
               T.
               G.
            
             so
             magisterial
             and
             confident
             ,
             so
             insulting
             over
             Dr.
             St.
             as
             betraying
             so
             much
             
               ignorance
               as
               doth
               not
               become
               a
               Writer
               of
               Controversies
               ,
            
             when
             all
             the
             while
             ,
             he
             doth
             only
             expose
             his
             own
             .
             But
             alas
             !
             This
             is
             the
             current
             Divinity
             of
             the
             
               Modern
               Schools
            
             ;
             and
             what
             obliges
             them
             to
             look
             into
             the
             opinions
             of
             former
             Ages
             ?
             Yet
             methinks
             a
             man
             had
             need
             to
             look
             about
             him
             ,
             before
             he
             upbraids
             another
             with
             
               gross
               and
               intolerable
               errors
            
             ,
             lest
             at
             the
             same
             time
             he
             prove
             the
             guilty
             person
             ;
             and
             then
             the
             charge
             falls
             back
             far
             more
             heavily
             on
             himself
             .
          
           
             (
             4.
             )
             Those
             who
             did
             hold
             the
             Validity
             of
             Ordinations
             did
             it
             chiefly
             on
             the
             account
             of
             the
             due
             Form
             that
             was
             observed
             ,
             whoever
             the
             Persons
             were
             ;
             whether
             
             Hereticks
             ,
             or
             Excommunicated-persons
             .
             For
             after
             all
             the
             heats
             and
             disputes
             which
             hapned
             in
             the
             Church
             about
             this
             matter
             ,
             the
             best
             way
             they
             found
             to
             resolve
             it
             was
             to
             observe
             the
             same
             course
             which
             the
             Church
             had
             done
             in
             the
             Baptism
             of
             
               Hereticks
               :
               viz.
            
             to
             allow
             that
             Baptism
             which
             was
             administred
             in
             
               due
               form
            
             ,
             although
             those
             who
             administred
             it
             were
             Hereticks
             .
             Thence
             Praepositivus
             ,
             as
             he
             is
             quoted
             by
             Morinus
             ,
             saith
             ,
             
             
               That
               a
               Heretick
               hath
               power
               to
               administer
               all
               the
               Sacraments
               as
               long
               as
               he
               observes
               the
               Form
               of
               the
               Church
               .
            
             And
             not
             only
             such
             a
             one
             as
             received
             
               Episcopal
               Orders
            
             in
             the
             Church
             himself
             ,
             but
             those
             who
             do
             derive
             a
             succession
             from
             such
             :
             as
             appears
             from
             Tarasius
             in
             the
             second
             Council
             of
             Nice
             ,
             where
             he
             saith
             ,
             
               That
               five
               Bishops
               of
            
             Constantinople
             
               successively
               were
               Hereticks
               ,
               and
               yet
               their
               Ordinations
               were
               allowed
               by
               the
               Church
               :
            
             to
             the
             same
             purpose
             speak
             others
             ,
             who
             are
             there
             produced
             by
             the
             same
             learned
             Author
             .
             Let
             these
             considerations
             be
             laid
             together
             and
             the
             result
             will
             be
             ,
             1.
             
             Either
             Dr.
             St.
             was
             not
             guilty
             of
             
               an
               intolerable
               error
               and
               mistake
            
             in
             this
             matter
             ,
             or
             so
             many
             infallible
             Heads
             of
             the
             Church
             were
             guilty
             of
             the
             same
             .
             2.
             
             It
             was
             believed
             for
             some
             
             ages
             in
             the
             
               Roman
               Church
            
             ,
             that
             the
             censures
             of
             the
             Church
             did
             take
             away
             the
             Power
             of
             Orders
             .
             3.
             
             T.
             G.'s
             distinction
             as
             to
             the
             foundation
             of
             it
             in
             the
             
               indelible
               Character
               of
               Orders
            
             is
             a
             novel
             thing
             ,
             and
             acknowledged
             by
             their
             own
             Divines
             to
             have
             no
             Foundation
             either
             in
             Scripture
             or
             Fathers
             .
             4.
             
             The
             ground
             assigned
             by
             those
             who
             held
             the
             validity
             of
             Ordination
             by
             Hereticks
             ,
             will
             hold
             for
             the
             Authority
             of
             exercising
             the
             Power
             of
             Orders
             ,
             if
             not
             actually
             taken
             away
             by
             the
             Censures
             of
             the
             Church
             .
             For
             every
             man
             hath
             the
             power
             which
             is
             given
             him
             ,
             till
             it
             be
             taken
             from
             him
             ;
             every
             one
             that
             receives
             Orders
             according
             to
             the
             Form
             of
             the
             Church
             hath
             a
             power
             given
             him
             to
             excommunicate
             and
             absolve
             ,
             therefore
             every
             such
             person
             doth
             enjoy
             that
             power
             ,
             till
             it
             be
             taken
             from
             him
             .
             For
             as
             I
             have
             already
             shewed
             ,
             this
             is
             part
             of
             the
             Form
             of
             Orders
             in
             the
             
               Roman
               Church
               ,
               Accipe
               Spiritum
               Sanctum
               ,
               Quorum
               remiseritis
               ,
            
             &c.
             and
             the
             Council
             of
             Trent
             determines
             the
             character
             to
             be
             imprinted
             upon
             the
             use
             of
             these
             words
             :
             
             therefore
             this
             
               power
               of
               jurisdiction
            
             is
             conveyed
             by
             the
             
               due
               Form
            
             of
             Orders
             ,
             from
             whence
             it
             unavoidably
             follows
             that
             every
             one
             who
             hath
             had
             the
             
               due
               Form
            
             of
             Orders
             ,
             hath
             had
             this
             Power
             conveyed
             to
             
             him
             ,
             and
             what
             power
             he
             hath
             ,
             he
             must
             enjoy
             till
             it
             be
             taken
             away
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             
               T.
               G.
            
             saith
             ,
             
               That
               Excommunication
               by
               the
               Apostles
               sentence
               doth
               it
               ,
            
             Gal.
             1.8
             .
          
        
         
           
             P.
             D.
             
          
           
             This
             is
             indeed
             a
             piece
             of
             
               new
               doctrine
            
             ,
             and
             a
             fruit
             of
             T.
             G.'s
             Mother-wit
             ,
             and
             which
             I
             dare
             say
             ,
             he
             received
             neither
             from
             Schoolmen
             nor
             Fathers
             .
             For
             it
             involves
             such
             mischievous
             consequences
             in
             it
             as
             really
             overthrow
             all
             Authority
             in
             the
             Church
             .
             For
             by
             this
             supposition
             ,
             in
             case
             any
             Bishop
             falls
             into
             Heresie
             or
             Idolatry
             ,
             he
             is
             
               ipso
               facto
               excommunicated
               by
               St.
            
             Paul
             
               's
               sentence
            
             ,
             and
             consequently
             hath
             no
             Authority
             to
             exercise
             the
             power
             of
             Orders
             ,
             and
             so
             all
             who
             derive
             their
             power
             from
             him
             have
             no
             
               lawful
               Authority
            
             ,
             or
             Jurisdiction
             .
             I
             do
             wonder
             in
             all
             this
             time
             
               T.
               G.
            
             did
             no
             better
             reflect
             upon
             this
             assertion
             and
             the
             consequences
             of
             it
             ,
             and
             rather
             to
             thank
             Dr.
             St.
             that
             he
             took
             no
             more
             notice
             of
             it
             ,
             than
             upbraid
             him
             with
             
               intolerable
               error
               and
               mistake
            
             .
             I
             will
             put
             a
             plain
             case
             to
             you
             to
             shew
             you
             the
             ill
             consequence
             of
             this
             assertion
             to
             the
             Church
             of
             Rome
             it self
             .
             Dr.
             St.
             hath
             proved
             by
             undeniable
             evidence
             ,
             that
             the
             Arians
             were
             looked
             on
             and
             condemned
             as
             Idolaters
             by
             the
             
               Primitive
               Church
            
             :
             
             and
             
               T.
               G.
            
             doth
             not
             deny
             it
             ;
             and
             what
             now
             if
             we
             find
             an
             Arian
             among
             the
             Bishops
             of
             Rome
             ,
             and
             from
             whom
             the
             succession
             is
             derived
             ?
             He
             must
             stand
             excommunicated
             by
             vertue
             of
             the
             Apostles
             sentence
             ,
             and
             therefore
             hath
             no
             Authority
             to
             give
             Orders
             ,
             and
             so
             all
             the
             Authority
             in
             the
             Church
             of
             Rome
             is
             lost
             .
             The
             case
             I
             mean
             is
             that
             of
             Liberius
             ;
             who
             shewed
             himself
             as
             much
             an
             Arian
             ,
             as
             any
             of
             the
             
               Arian
               Bishops
            
             did
             ,
             for
             he
             subscribed
             their
             confession
             of
             Faith
             ,
             and
             joyned
             in
             communion
             with
             them
             .
             
             St.
             Hierom
             saith
             more
             than
             once
             ,
             
               That
               he
               subscribed
               to
               Heresie
            
             ;
             the
             
               Pontifical
               Book
            
             saith
             ,
             
               he
               communicated
               with
               Hereticks
               ;
               Marcellinus
            
             and
             Faustinus
             say
             ,
             
               That
               he
               renounced
               the
               faith
               by
               his
               Subscription
            
             ;
             yea
             more
             than
             this
             ,
             Hilary
             denounced
             an
             Anathema
             against
             him
             and
             all
             that
             joyned
             with
             him
             :
             
             and
             Baronius
             confesseth
             
               he
               did
               communicate
               with
               the
               Arians
               ,
            
             which
             is
             suffient
             to
             our
             purpose
             .
             Then
             comes
             
               T.
               G.
            
             upon
             him
             ,
             
               with
               St.
            
             Paul
             
               's
               sentence
               of
               excommunication
            
             ;
             and
             so
             he
             loseth
             all
             Authority
             of
             
               exercising
               the
               power
               of
               Orders
            
             ,
             and
             consequently
             that
             Authority
             which
             is
             challenged
             in
             the
             Church
             of
             Rome
             being
             derived
             from
             him
             is
             all
             lost
             .
             And
             now
             judge
             
               who
               subverts
               the
               foundation
               of
               
               Ecclesiastical
               Authority
            
             most
             ;
             
               T.
               G.
            
             or
             Dr.
             St.
             :
             yet
             it
             falls
             out
             unhappily
             ,
             
               that
               Pet.
               Damiani
            
             mentions
             these
             very
             Ordinations
             of
             Liberius
             the
             Heretick
             (
             so
             he
             calls
             him
             )
             to
             shew
             how
             the
             Church
             did
             allow
             Ordinations
             made
             by
             Hereticks
             .
             
             But
             this
             is
             not
             all
             ;
             for
             by
             all
             that
             I
             can
             find
             ,
             if
             this
             principle
             of
             
               T.
               G.
            
             be
             allowed
             ,
             no
             man
             can
             be
             sure
             there
             is
             any
             
               lawful
               Ecclesiastical
               Authority
            
             left
             in
             the
             world
             .
             For
             who
             can
             tell
             what
             
               secret
               Idolaters
            
             or
             Hereticks
             there
             might
             be
             among
             those
             Bishops
             from
             whom
             that
             Authority
             is
             derived
             ?
             This
             we
             are
             sure
             of
             ,
             that
             the
             
               Arian
               Bishops
            
             possessed
             most
             of
             the
             
               Eastern
               Churches
            
             and
             made
             Ordinations
             there
             :
             
             and
             the
             
               Western
               Bishops
            
             in
             the
             Council
             of
             Ariminum
             did
             certainly
             comply
             with
             them
             :
             as
             is
             now
             plain
             from
             Marcellinus
             and
             Faustinus
             ,
             whose
             Book
             was
             published
             by
             Sirmondus
             at
             Paris
             ;
             where
             
               Sulpitius
               Severus
            
             saith
             ,
             more
             than
             four
             hundred
             
               Western
               Bishops
            
             were
             present
             ;
             who
             were
             all
             excommunicated
             by
             T.
             G.'s
             principle
             ;
             and
             what
             now
             becomes
             of
             all
             
               Ecclesiastical
               Authority
            
             ?
             But
             Dr.
             St.
             hath
             shewed
             that
             the
             
               Christian
               Church
            
             was
             wiser
             ,
             than
             to
             proceed
             upon
             T.
             G.'s
             principle
             ,
             proving
             from
             
               Authentick
               Testimonies
            
             of
             Antiquity
             ,
             that
             the
             
             
               Arian
               Ordinations
            
             were
             allowed
             by
             the
             Church
             ,
             although
             the
             Arians
             were
             condemned
             for
             Idolaters
             .
          
        
         
           
             R.
             P.
             
          
           
             
             Yes
             ,
             
               T.
               G.
            
             saith
             ,
             
               That
               Dr.
            
             St.
             
               was
               resolved
               to
               go
               on
               in
               the
               same
               track
               still
               ,
               and
               to
               prove
               that
               the
               Act
               it self
               of
               Ordination
               is
               not
               invalid
               in
               case
               of
               the
               Idolatry
               of
               the
               Givers
               ,
               which
               was
               never
               denied
               by
               his
               Adversary
               .
            
          
        
         
           
             P.
             D.
             
          
           
             How
             is
             it
             possible
             to
             satisfie
             men
             who
             are
             resolved
             to
             cavil
             ?
             Doth
             not
             Dr.
             St.
             by
             that
             instance
             of
             the
             
               Arian
               Bishops
            
             evidently
             prove
             ,
             that
             the
             Authority
             of
             
               giving
               Orders
            
             was
             allowed
             by
             the
             
               Christian
               Church
            
             at
             that
             time
             ,
             and
             that
             which
             he
             calls
             their
             jurisdiction
             as
             well
             as
             the
             power
             of
             Orders
             ?
             because
             nothing
             more
             was
             required
             from
             the
             
               Arian
               Bishops
            
             but
             renouncing
             Arianism
             and
             subscribing
             the
             
               Nicene
               Creed
            
             ;
             and
             thus
             for
             all
             that
             I
             can
             see
             by
             T.
             G.'s
             principle
             ,
             they
             still
             remained
             under
             St.
             
             Paul's
             excommunication
             ,
             and
             so
             
               Ecclesiastical
               Authority
            
             is
             all
             gone
             with
             them
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             do
             not
             you
             think
             that
             Dr.
             St.
             had
             some
             
               secret
               design
            
             in
             all
             this
             really
             
               to
               subvert
               the
               Authority
               of
               the
               Church
            
             of
             England
             ?
             For
             T.G.
             lays
             together
             several
             notable
             things
             to
             that
             purpose
             to
             make
             it
             appear
             
               that
               he
               purposely
               declined
            
             
             
             
               defending
               the
               Ecclesiastical
               Authority
               of
               the
               Church
               of
               England
               :
            
             I
             assure
             you
             it
             is
             a
             very
             politick
             Discourse
             ,
             and
             hath
             several
             deep
             fetches
             in
             it
             .
             
               First
               ,
               he
               begins
               with
               his
            
             Irenicum
             ,
             
               and
               there
               he
               lays
               the
               Foundation
               ,
               that
               the
               Government
               may
               be
               changed
               .
            
             2.
             
             
               The
               Book
               was
               reprinted
               since
               the
               Bishops
               were
               reestablished
               by
               Law.
            
             3.
             
             
               He
               perswades
               the
               Bishops
               in
               that
               Book
               to
               reduce
               the
               form
               of
               Church
               Government
               to
               its
               primitive
               State
               and
               Order
               ,
               by
               restoring
               Presbyteries
               under
               them
               ,
            
             &c.
             4.
             
             
               When
               this
               would
               not
               do
               ,
               he
               charges
               the
               Church
               of
            
             Rome
             
               with
               Idolatry
               ,
               and
               makes
               this
               the
               sense
               of
               the
               Church
               of
            
             England
             ,
             
               to
               make
               her
               contribute
               to
               the
               subversion
               of
               her
               own
               Authority
               .
            
             5.
             
             When
             T.
             G.
             
               told
               him
               of
               the
               consequence
               of
               this
               ,
               he
               passed
               it
               by
               ,
               as
               if
               he
               saw
               it
               not
               ,
               and
               trifled
               with
               his
               Adversary
               about
               the
               validity
               of
               Ordination
               .
            
             6.
             
             When
             E.
             W.
             
               endeavoured
               to
               bring
               him
               to
               this
               point
               ,
               he
               still
               declined
               it
               ,
               and
               leaves
               Episcopacy
               to
               shift
               for
               it self
               .
            
             And
             after
             all
             these
             
               T.
               G.
            
             thinks
             ,
             
               he
               hath
               found
               out
               the
               Mole
               that
               works
               under
               ground
               .
            
          
        
         
           
             P.
             D.
             
          
           
             A
             very
             great
             Discovery
             I
             assure
             you
             !
             and
             
               T.
               G.
            
             deserves
             a
             greater
             reward
             than
             any
             common
             Mole-catchers
             do
             .
             But
             I
             never
             liked
             such
             
               Politick
               Informers
            
             ;
             for
             if
             people
             are
             more
             dull
             and
             
             quiet
             than
             they
             would
             have
             them
             ,
             they
             make
             plots
             for
             them
             to
             keep
             up
             their
             reputation
             and
             interest
             .
             They
             must
             have
             always
             something
             to
             whisper
             in
             Great
             Mens
             Ears
             ,
             and
             to
             fill
             their
             Heads
             with
             designs
             which
             were
             never
             thought
             of
             ;
             by
             which
             means
             they
             torment
             them
             with
             unreasonable
             suspicions
             ,
             and
             tyrannize
             over
             them
             under
             a
             pretence
             of
             kindness
             .
             Just
             thus
             doth
             
               T.
               G.
            
             do
             by
             the
             Governours
             of
             our
             Church
             :
             he
             would
             fain
             perswade
             them
             ,
             that
             there
             is
             one
             Dr.
             St.
             who
             hath
             undertaken
             to
             defend
             the
             Church
             ,
             but
             doth
             carry
             on
             a
             very
             secret
             and
             subtile
             design
             to
             ruine
             and
             destroy
             it
             .
             If
             they
             say
             ,
             
               they
               do
               not
               believe
               it
            
             ;
             he
             seems
             to
             pity
             them
             for
             their
             incredulity
             and
             weakness
             ,
             and
             endeavours
             to
             convince
             them
             ,
             by
             a
             long
             train
             of
             his
             own
             inventions
             ;
             and
             if
             they
             be
             so
             easie
             to
             hearken
             to
             it
             ,
             and
             to
             regard
             his
             insinuations
             ,
             then
             he
             flatters
             and
             applauds
             them
             as
             the
             only
             Friends
             to
             the
             Church
             ,
             when
             in
             the
             meantime
             he
             really
             laughs
             at
             them
             as
             a
             sort
             of
             weak
             men
             ,
             who
             can
             be
             imposed
             upon
             by
             any
             man
             who
             pretends
             to
             be
             a
             Friend
             ,
             although
             even
             in
             that
             he
             doth
             them
             and
             the
             Church
             the
             greater
             mischief
             .
             I
             cannot
             believe
             such
             kind
             of
             insinuations
             as
             
             these
             can
             prevail
             upon
             any
             one
             man
             of
             understanding
             in
             our
             Church
             ,
             against
             a
             person
             who
             hath
             at
             least
             endeavoured
             his
             utmost
             to
             defend
             it
             .
             But
             since
             
               T.
               G.
            
             talks
             so
             politickly
             about
             these
             maters
             ,
             I
             will
             convince
             you
             by
             one
             argument
             of
             common
             prudence
             ,
             that
             if
             Dr.
             St.
             be
             a
             man
             of
             common
             sense
             ,
             (
             much
             more
             if
             he
             be
             so
             politick
             and
             designing
             as
             
               T.
               G.
            
             represents
             him
             )
             all
             these
             suggestions
             must
             be
             both
             false
             and
             foolish
             .
             For
             that
             which
             all
             designing
             men
             aim
             at
             ,
             is
             their
             own
             interest
             and
             advantage
             :
             Now
             can
             any
             man
             that
             hath
             common
             sense
             left
             in
             him
             ,
             imagine
             that
             Dr.
             St.
             can
             aim
             at
             any
             greater
             advantage
             by
             ruining
             the
             Church
             than
             by
             preserving
             it
             ?
             Are
             not
             his
             circumstances
             more
             considerable
             in
             the
             Church
             of
             England
             than
             ever
             he
             can
             hope
             they
             should
             be
             ,
             if
             it
             were
             destroyed
             ?
             They
             who
             would
             perswade
             others
             that
             he
             carries
             on
             such
             a
             
               secret
               design
            
             ,
             must
             suppose
             him
             to
             be
             next
             to
             an
             Ideot
             ,
             and
             such
             are
             not
             very
             dangerous
             Politicians
             .
             But
             what
             is
             it
             then
             should
             make
             him
             act
             so
             much
             against
             his
             interest
             ?
             It
             can
             be
             nothing
             but
             folly
             or
             malice
             .
             But
             I
             do
             not
             find
             they
             have
             taxed
             him
             of
             any
             malice
             to
             the
             Church
             of
             England
             ,
             or
             of
             any
             occasion
             
             for
             it
             which
             the
             Church
             hath
             given
             him
             ,
             if
             he
             were
             disposed
             to
             it
             .
             Why
             then
             should
             any
             be
             so
             senseless
             themselves
             ,
             or
             suppose
             others
             to
             be
             so
             ,
             as
             to
             go
             about
             to
             possess
             men
             with
             an
             opinion
             of
             an
             underground
             plot
             Dr.
             St.
             is
             carrying
             on
             ,
             not
             only
             to
             blow
             up
             the
             Thames
             ,
             but
             the
             rising
             Fabrick
             of
             St.
             Pauls
             too
             :
             
               i.
               e.
            
             to
             ruine
             and
             destroy
             himself
             ?
             If
             he
             be
             a
             Fool
             ,
             he
             is
             not
             to
             be
             feared
             ;
             if
             he
             be
             not
             ,
             he
             is
             not
             to
             be
             mistrusted
             .
          
        
         
           
             R.P.
             
          
           
             But
             what
             say
             you
             to
             T.
             G.'s
             proofs
             ?
             Do
             you
             observe
             
               the
               several
               Mole-hills
               which
               he
               hath
               cast
               up
            
             ;
             and
             is
             not
             that
             a
             sign
             he
             works
             un-derground
             ?
             What
             say
             you
             to
             his
             Irenicum
             in
             the
             
               first
               place
            
             ?
          
        
         
           
             P.
             D.
             
          
           
             I
             will
             tell
             you
             freely
             ;
             I
             believe
             there
             are
             many
             things
             in
             it
             ,
             which
             if
             Dr.
             St.
             were
             to
             write
             now
             ,
             he
             would
             not
             have
             said
             ;
             For
             there
             are
             some
             things
             which
             shew
             his
             youth
             ,
             and
             want
             of
             due
             consideration
             :
             others
             which
             he
             yielded
             too
             far
             in
             hopes
             of
             gaining
             the
             dissenting
             Parties
             to
             the
             Church
             of
             England
             ;
             but
             upon
             the
             whole
             matter
             I
             am
             fully
             satisfied
             the
             Book
             was
             written
             with
             a
             design
             
               to
               serve
               the
               Church
               of
               England
               :
            
             and
             the
             design
             of
             it
             ,
             I
             take
             to
             be
             this
             ;
             that
             among
             us
             there
             was
             no
             necessity
             of
             entring
             upon
             nice
             and
             subtile
             disputes
             
             about
             a
             strict
             
               jus
               divinum
            
             of
             Episcopacy
             ,
             such
             as
             makes
             all
             other
             Forms
             of
             Government
             unlawful
             ;
             but
             it
             was
             sufficient
             for
             us
             ,
             if
             it
             were
             proved
             to
             be
             the
             most
             ancient
             and
             agreeable
             to
             
               Apostolical
               practice
            
             ,
             and
             most
             accommodate
             to
             our
             Laws
             and
             
               Civil
               Government
            
             ;
             and
             there
             could
             be
             no
             pretence
             against
             submitting
             to
             it
             ,
             but
             the
             demonstrating
             its
             unlawfulness
             ,
             which
             he
             knew
             was
             impossible
             to
             be
             done
             .
             And
             for
             what
             proposals
             he
             makes
             about
             tempering
             Episcopacy
             ,
             they
             were
             no
             other
             than
             what
             King
             Charles
             1.
             and
             Mr.
             Thorndike
             had
             made
             before
             him
             ;
             and
             doth
             
               T.
               G.
            
             think
             they
             designed
             
               to
               ruine
               the
               Church
               of
               England
               ?
            
             And
             as
             long
             as
             he
             declared
             this
             to
             be
             the
             design
             of
             his
             Book
             both
             at
             the
             beginning
             and
             conclusion
             of
             it
             ,
             suppose
             he
             were
             mistaken
             in
             the
             means
             he
             took
             ,
             must
             such
             a
             man
             be
             presently
             condemned
             as
             one
             that
             aimed
             at
             the
             ruine
             and
             destruction
             of
             the
             Church
             ?
          
        
         
           
             R.
             P.
             
          
           
             But
             
               T.
               G.
            
             saith
             ,
             
               he
               tendred
               it
               to
               consideration
               after
               Episcopacy
               was
               resetled
               by
               Law.
               
            
          
        
         
           
             P.
             D.
             
          
           
             That
             is
             as
             true
             as
             others
             of
             his
             suggestions
             .
             The
             Book
             was
             Printed
             while
             things
             were
             unsetled
             ,
             and
             was
             intended
             to
             remove
             the
             violent
             prejudices
             of
             the
             
               dissenting
               party
            
             against
             
               Episcopal
               
               Government
            
             ;
             and
             I
             have
             heard
             ,
             did
             considerable
             service
             that
             way
             ,
             at
             least
             in
             a
             Neighbour
             Kingdom
             ,
             and
             it
             happened
             to
             be
             reprinted
             afterwards
             ,
             with
             the
             same
             Title
             it
             had
             before
             .
             But
             what
             then
             ?
             Do
             not
             Booksellers
             look
             on
             Books
             as
             their
             own
             ,
             and
             do
             what
             they
             please
             with
             them
             ,
             without
             the
             Authors
             consent
             or
             approbation
             ?
             Hath
             he
             ever
             Preached
             or
             Written
             any
             Doctrine
             since
             ,
             contrary
             to
             the
             sense
             of
             the
             Church
             of
             England
             ?
             Hath
             he
             made
             any
             party
             or
             faction
             to
             the
             disturbance
             of
             the
             Peace
             of
             the
             Church
             ?
             Hath
             he
             not
             conformed
             to
             its
             Rules
             ,
             observed
             its
             Offices
             ,
             obeyed
             his
             Superiours
             ,
             and
             been
             ready
             to
             defend
             its
             Cause
             against
             Adversaries
             of
             all
             sorts
             ?
             And
             can
             malice
             it self
             after
             all
             this
             fasten
             such
             a
             calumny
             upon
             him
             ,
             that
             
               he
               is
               a
               secret
               enemy
               to
               the
               Church
               of
               England
               ,
               and
               designs
               to
               ruine
               and
               destroy
               it
               ?
            
             I
             remember
             a
             poor
             Englishman
             in
             Amboyna
             being
             cruelly
             tormented
             by
             the
             Dutch
             ;
             and
             finding
             nothing
             he
             could
             say
             would
             perswade
             his
             Tormentors
             to
             release
             him
             (
             and
             he
             said
             any
             thing
             that
             he
             thought
             would
             prevail
             with
             them
             )
             at
             last
             he
             prayed
             God
             ,
             that
             he
             might
             tell
             them
             
               Probable
               Lies
            
             .
             I
             would
             advise
             
               T.
               G.
            
             the
             next
             time
             he
             goes
             a
             Mole-catching
             ,
             to
             
             find
             out
             
               Probable
               Plots
            
             ,
             otherwise
             he
             will
             lose
             all
             the
             reputation
             of
             an
             Informer
             and
             Discoverer
             .
             But
             I
             can
             hardly
             tell
             ,
             whether
             his
             Plot
             or
             his
             Proofs
             were
             the
             worse
             ;
             for
             as
             there
             appears
             no
             likelihood
             in
             the
             Plot
             ,
             so
             there
             is
             no
             evidence
             in
             the
             Proofs
             .
             There
             being
             nothing
             pretended
             since
             the
             Irenicum
             ,
             but
             this
             
               charge
               of
               Idolatry
            
             ,
             and
             that
             hath
             been
             sufficiently
             cleared
             already
             ,
             by
             shewing
             that
             it
             doth
             not
             subvert
             the
             Authority
             of
             the
             Church
             of
             England
             .
          
        
         
           
             R.
             P.
             
          
           
             Let
             us
             now
             ,
             if
             you
             please
             ,
             proceed
             to
             the
             other
             
               dangerous
               consequences
               of
               this
               charge
            
             ,
             as
             they
             are
             mustered
             up
             by
             
               T.
               G.
            
             :
             One
             is
             ,
             
               That
               it
               overthrows
               the
               Article
               of
               the
               Holy
               Catholick
               Church
               .
            
          
        
         
           
             P.
             D.
             
          
           
             That
             is
             something
             indeed
             ;
             what
             !
             doth
             it
             take
             away
             an
             Article
             of
             the
             Creed
             ?
             Nay
             then
             ,
             it
             is
             time
             to
             look
             about
             us
             .
             But
             how
             I
             pray
             ?
          
        
         
           
             R.
             P.
             
          
           
             I
             will
             tell
             you
             how
             .
             
               If
               the
               Church
               hath
               been
               guilty
               of
               Idolatry
               ,
            
             (
             1.
             )
             
               Then
               she
               hath
               required
               and
               enjoyned
               Idolatry
               ,
            
             
             
               for
               many
               hundreds
               of
               years
               parallel
               to
               the
               Heathens
               .
            
             (
             2.
             )
             Then
             Mahomet
             
               had
               more
               wisdom
               and
               power
               to
               carry
               on
               his
               design
               than
               the
               Son
               of
               God
               ,
               for
               his
               followers
               have
               been
               preserved
               from
               it
               by
               the
               grounds
               he
               laid
               above
               a
               thousand
               years
               .
            
             
             (
             3.
             )
             
               Then
               our
               Fore-fathers
               had
               better
               been
               converted
               to
               Judaism
               or
               Turcism
               than
               to
               Christianity
               as
               they
               were
               .
            
          
        
         
           
             P.
             D.
             
          
           
             I
             deny
             every
             one
             of
             these
             consequences
             .
             For
             our
             present
             dispute
             is
             only
             about
             the
             Church
             of
             Romes
             being
             guilty
             of
             Idolatry
             ;
             and
             from
             thence
             (
             1.
             )
             it
             doth
             not
             follow
             ,
             
               that
               the
               whole
               Christian
               Church
               must
               require
               Idolatry
               ,
            
             if
             that
             doth
             ;
             unless
             
               T.
               G.
            
             had
             proved
             ,
             that
             all
             other
             Churches
             are
             equally
             involved
             in
             the
             same
             guilt
             ,
             which
             he
             never
             attempted
             .
             (
             2.
             )
             It
             doth
             not
             follow
             that
             Mahomet
             
               was
               wiser
               than
               Christ
            
             ;
             for
             if
             you
             compare
             the
             grounds
             laid
             for
             Divine
             Worship
             by
             Christ
             and
             Mahomet
             ;
             I
             say
             that
             Christ
             did
             shew
             infinitely
             more
             Wisdom
             in
             them
             ,
             than
             so
             vile
             an
             Impostor
             ;
             and
             it
             is
             a
             shame
             for
             any
             Christian
             to
             suggest
             the
             contrary
             :
             but
             if
             
               T.
               G.
            
             speaks
             of
             
               Power
               to
               carry
               on
               his
               design
            
             ;
             then
             it
             must
             suppose
             that
             
               Mahomets
               Power
            
             hath
             preserved
             the
             
               Mahumetan
               Religion
            
             so
             long
             free
             from
             Idolatry
             ,
             although
             Christ
             hath
             not
             ;
             which
             must
             imply
             the
             greatness
             of
             
               Mahomets
               Power
               in
               Heaven
            
             ;
             and
             so
             it
             borders
             upon
             blasphemy
             .
             (
             3.
             )
             It
             doth
             not
             follow
             
               that
               our
               Fore-fathers
               had
               better
               been
               converted
               to
               Judaism
               or
               Turcism
               than
               to
               Christianity
               .
            
             For
             they
             had
             incomparably
             
             greater
             advantages
             towards
             their
             salvation
             than
             either
             Turks
             or
             Pagans
             ;
             and
             such
             circumstances
             might
             accompany
             their
             practice
             of
             Idolatry
             ,
             as
             might
             make
             it
             not
             to
             hinder
             their
             salvation
             .
             But
             I
             shall
             give
             you
             a
             full
             answer
             to
             this
             in
             the
             words
             of
             
               Bishop
               Sanderson
            
             ,
             (
             who
             is
             another
             
               competent
               witness
            
             ,
             if
             any
             more
             were
             needful
             ,
             that
             Dr.
             St.
             doth
             not
             in
             the
             charge
             of
             Idolatry
             contradict
             the
             sense
             of
             the
             Church
             of
             England
             .
             )
             
               We
               have
               much
               reason
               to
               conceive
               good
               hope
               of
               the
               salvation
               of
               many
               of
               our
               Fore-fathers
               :
               who
               ,
               
               led
               away
               with
               the
               common
               superstitions
               of
               those
               blind
               times
               ,
               might
               yet
               by
               those
               general
               truths
               ,
               which
               by
               the
               mercy
               of
               God
               were
               preserved
               among
               the
               foulest
               over-spreadings
               of
               Popery
               ,
               agreeable
               to
               the
               Word
               of
               God
               (
               though
               clogged
               with
               an
               addition
               of
               many
               superstitions
               and
               Antichristian
               Inventions
               withal
               )
               be
               brought
               to
               true
               faith
               in
               the
               Son
               of
               God
               ;
               unfeigned
               Repentance
               from
               dead
               Works
               ;
               and
               a
               sincere
               desire
               and
               endeavour
               of
               new
               and
               holy
               Obedience
               .
               This
               was
               the
               Religion
               that
               brought
               them
               to
               Heaven
               ,
               even
               Faith
               and
               Repentance
               ,
               and
               Obedience
               .
               This
               is
               the
               true
               ,
               and
               the
               Old
               and
               the
               Catholick
               
               Religion
               :
               and
               this
               is
               our
               Religion
               ,
               in
               which
               we
               hope
               to
               find
               salvation
               ;
               and
               if
               ever
               any
               of
               you
               that
               miscall
               your selves
               Catholicks
               come
               to
               Heaven
               ,
               it
               is
               this
               Religion
               must
               carry
               you
               thither
               .
               If
               together
               with
               this
               true
               Religion
               of
               Faith
               ,
               Repentance
               ,
               and
               Obedience
               ,
               they
               embraced
               also
               your
               additions
               ,
               as
               their
               blind
               Guides
               then
               led
               them
               ;
               prayed
               to
               our
               Lady
               ,
               kneeled
               to
               an
               Image
               ,
               crept
               to
               a
               Cross
               ,
               flocked
               to
               a
               Mass
               as
               you
               now
               do
               :
               these
               were
               their
               spots
               and
               their
               blemishes
               ;
               these
               were
               their
               hay
               and
               stubble
               ;
               these
               were
               their
               errours
               ,
               and
               their
               Ignorances
               .
               And
               I
               doubt
               not
               ,
               but
               as
               S.
               Paul
               for
               his
               blasphemies
               and
               persecutions
               ,
               so
               they
               obtained
               mercy
               for
               these
               sins
               ,
               because
               they
               did
               them
               ignorantly
               in
               misbelief
               .
               And
               upon
               the
               same
               ground
               we
               have
               cause
               also
               to
               hope
               charitably
               of
               many
               thousand
               poor
               souls
               in
               
                 Italy
                 ,
                 Spain
              
               and
               other
               parts
               of
               the
               Christian
               world
               at
               this
               day
               ,
               that
               by
               the
               same
               blessed
               means
               they
               may
               attain
               mercy
               and
               salvation
               in
               the
               end
               ,
               although
               in
               the
               mean
               time
               through
               ignorance
               they
               defile
               themselves
               with
               much
               foul
               Idolatry
               ,
               and
               many
               gross
               superstitions
               .
            
          
           
             
               Obj.
               But
               the
               Ignorance
               which
               excuseth
               
               from
               sin
               ,
               is
               
                 Ignorantia
                 facti
              
               ,
               according
               to
               that
               hath
               been
               already
               declared
               ;
               but
               theirs
               was
               
                 Ignorantia
                 juris
              
               ,
               which
               excuseth
               not
               .
               And
               besides
               ,
               as
               they
               lived
               in
               the
               practice
               of
               that
               Worship
               which
               we
               call
               Idolatry
               ,
               so
               they
               dyed
               in
               the
               same
               without
               repentance
               ;
               and
               so
               their
               case
               is
               not
               the
               same
               with
               S.
               Pauls
               ,
               who
               saw
               those
               sins
               and
               sorrowed
               for
               them
               ,
               and
               forsook
               them
               ;
               but
               how
               can
               Idolaters
               ,
               living
               and
               dying
               so
               without
               repentance
               ,
               be
               saved
               ?
            
          
           
             
               Ans.
               It
               is
               answered
               ,
               that
               Ignorance
               in
               point
               of
               Fact
               so
               conditioned
               as
               hath
               been
               shewed
               doth
               so
               excuse
               
                 à
                 toto
              
               ;
               that
               an
               Action
               proceeding
               thence
               ,
               though
               it
               have
               a
               material
               inconformity
               with
               the
               Law
               of
               God
               ,
               is
               yet
               not
               formally
               a
               sin
               .
               But
               I
               do
               not
               so
               excuse
               the
               Idolatry
               of
               our
               Fore-fathers
               ,
               as
               if
               it
               were
               not
               in
               it self
               a
               sin
               ,
               and
               that
               (
               without
               repentance
               )
               damnable
               .
               But
               yet
               their
               Ignorance
               being
               such
               as
               it
               was
               ;
               nourished
               by
               Education
               ,
               Custom
               ,
               Tradition
               ,
               the
               Tyranny
               of
               their
               Leaders
               ,
               the
               fashion
               of
               the
               Times
               ,
               not
               without
               shew
               also
               of
               Piety
               and
               Devotion
               ;
               and
               themselves
               ,
               withal
               ,
               having
               such
               slender
               means
               of
               better
               knowledge
               ;
               though
               it
               cannot
               wholly
               excuse
               them
               from
               sin
               
               without
               repentance
               damnable
               ,
               yet
               it
               much
               lesseneth
               and
               qualifieth
               the
               sinfulness
               of
               their
               Idolatry
               ;
               arguing
               that
               their
               continuance
               therein
               was
               more
               from
               other
               prejudices
               ,
               than
               from
               a
               wilful
               contempt
               of
               Gods
               Holy
               Word
               and
               Will.
               And
               as
               for
               their
               Repentance
               ,
               it
               is
               as
               certain
               ,
               that
               as
               many
               of
               them
               as
               are
               saved
               did
               repent
               of
               their
               Idolatries
               ,
               as
               it
               is
               certain
               no
               Idolater
               nor
               other
               sinner
               can
               be
               saved
               without
               repentance
               .
               But
               then
               there
               is
               a
               double
               difference
               to
               be
               observed
               between
               repentance
               for
               Ignorances
               ,
               and
               known
               sins
               ;
               the
               one
               must
               be
               particular
               ,
               the
               other
               general
               ;
               the
               one
               cannot
               be
               sincere
               without
               forsaking
               ,
               the
               other
               may
               ;
            
             which
             he
             inlarges
             upon
             ,
             and
             then
             concludes
             ,
             
               Some
               of
               our
               Fore-fathers
               then
               ,
               might
               not
               only
               live
               in
               Popish
               Idolatry
               ,
               but
               even
               dye
               in
               an
               Idolatrous
               Act
               ,
               breathing
               out
               their
               last
               with
               their
               lips
               at
               a
               Crucifix
               and
               an
               
                 Ave
                 Mary
              
               in
               their
               thoughts
               :
               and
               yet
               have
               truly
               repented
               ,
               (
               though
               but
               in
               the
               General
               ,
               and
               the
               croud
               of
               their
               unknown
               sins
               )
               even
               of
               those
               very
               sins
               ;
               and
               have
               at
               the
               same
               instant
               true
               Faith
               in
               Jesus
               Christ
               ,
               and
               other
               Graces
               accompanying
               salvation
               .
            
          
        
         
           
             R.
             P.
             
          
           
             
               But
               hath
               not
               Christ
               promised
               that
               
               the
               Gates
               of
               Hell
               shall
               never
               prevail
               against
               his
               Church
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             This
             Dr.
             St.
             hath
             already
             answered
             thus
             .
             
               Against
               what
               Church
               ?
               The
               whole
               Christian
               Church
               ?
               whoever
               said
               they
               could
               ,
               or
               how
               doth
               that
               follow
               ?
               The
               Church
               of
               Constantinople
               ,
               or
               the
               Church
               of
               Jerusalem
               ?
               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
               Churches
               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
               ?
            
          
        
         
           
             R.
             P.
             
          
           
             But
             
               T.
               G.
            
             saith
             ,
             
             
               that
               Dr.
            
             St.
             
               ought
               to
               have
               assigned
               us
               some
               Church
               distinct
               in
               all
               Ages
               ,
               from
               all
               Heretical
               and
               Idolatrous
               Congregations
               ,
               which
               Christ
               hath
               preserved
               alwayes
               from
               Heresie
               and
               Idolatry
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             Why
             so
             ?
             Unless
             he
             had
             first
             yielded
             ,
             that
             Christ
             had
             promised
             to
             preserve
             such
             a
             distinct
             Congregation
             of
             
             Christians
             ,
             which
             he
             never
             did
             .
             But
             he
             shewed
             the
             feebleness
             of
             that
             kind
             of
             arguing
             ,
             from
             particulars
             to
             generals
             ;
             as
             though
             all
             the
             promises
             made
             to
             the
             Church
             must
             fail
             ,
             if
             the
             Church
             of
             Rome
             be
             guilty
             of
             Idolatry
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             I
             will
             prove
             
               that
               Dr.
            
             St.
             
               ought
               to
               assign
               such
               a
               distinct
               Church
               ,
            
             because
             ,
             he
             saith
             ,
             
               that
               a
               Christian
               by
               vertue
               of
               his
               being
               so
               ,
               is
               bound
               to
               joyn
               in
               some
               Church
               or
               Congregation
               of
               Christians
               ,
               therefore
               there
               must
               be
               such
               a
               Church
               at
               all
               times
               to
               joyn
               with
               .
            
          
        
         
           
             P.
             D.
             
          
           
             I
             answer
             ,
             (
             1.
             )
             Dr.
             
             St.'s
             answer
             doth
             imply
             no
             more
             than
             this
             ,
             that
             a
             Christian
             is
             bound
             to
             joyn
             with
             other
             Christians
             in
             the
             Acts
             of
             Gods
             publick
             Worship
             ;
             but
             withal
             he
             adds
             immediately
             ,
             that
             he
             is
             bound
             to
             choose
             the
             communion
             of
             the
             purest
             Church
             ;
             which
             doth
             suppose
             a
             competition
             between
             two
             Churches
             ,
             where
             a
             person
             may
             embrace
             the
             Communion
             of
             either
             ,
             as
             the
             Church
             of
             England
             ,
             and
             the
             Church
             of
             Rome
             .
             So
             that
             where
             there
             are
             distinct
             Communions
             ,
             the
             best
             is
             to
             be
             chosen
             .
             (
             2.
             )
             Supposing
             no
             Church
             to
             be
             so
             pure
             that
             a
             mans
             Conscience
             can
             be
             fully
             satisfied
             in
             all
             the
             practices
             of
             it
             ,
             yet
             he
             may
             lawfully
             hold
             Communion
             with
             
             that
             Church
             he
             is
             baptized
             in
             ,
             till
             the
             unlawful
             practices
             become
             the
             condition
             of
             his
             Communion
             .
             As
             here
             in
             England
             ,
             the
             conditions
             of
             Communion
             are
             different
             as
             to
             Clergy-men
             and
             Lay-men
             ;
             if
             the
             latter
             be
             satisfied
             in
             what
             concerns
             them
             ,
             they
             have
             no
             reason
             to
             reject
             Communion
             themselves
             ,
             for
             what
             concerns
             others
             .
             (
             3.
             )
             Where
             any
             Church
             doth
             require
             Idolatrous
             Acts
             as
             conditions
             of
             Communion
             ,
             that
             Church
             is
             the
             Cause
             of
             a
             separation
             made
             for
             a
             
               distinct
               Communion
            
             .
             So
             that
             there
             is
             no
             necessity
             of
             assigning
             a
             
               distinct
               Church
            
             in
             all
             Ages
             free
             from
             heresie
             and
             Idolatry
             ;
             since
             men
             may
             Communicate
             with
             a
             corrupt
             Church
             ,
             so
             they
             do
             not
             Communicate
             in
             their
             corruptions
             ;
             and
             when
             they
             come
             to
             that
             height
             to
             require
             this
             ,
             they
             make
             themselves
             the
             Causes
             of
             the
             Separation
             which
             is
             made
             on
             the
             account
             of
             Heresie
             ,
             or
             Idolatry
             .
          
        
         
           
             R.
             P.
             
          
           
             Still
             that
             promise
             sticks
             with
             me
             ,
             
               that
               the
               Gates
               of
               Hell
               shall
               not
               prevail
               against
               the
               Church
               :
            
             and
             are
             not
             Heresie
             and
             Idolatry
             the
             two
             Posts
             of
             those
             Gates
             ?
          
        
         
           
             P.
             D.
             
          
           
             If
             you
             turn
             over
             that
             promise
             never
             so
             much
             ,
             you
             will
             prove
             no
             more
             from
             it
             ,
             than
             the
             continuance
             of
             a
             
               Christian
               Church
            
             in
             the
             World
             ,
             with
             a
             capacity
             
             of
             salvation
             to
             the
             members
             of
             it
             .
             And
             this
             we
             do
             not
             deny
             :
             but
             it
             doth
             not
             prove
             that
             any
             particular
             Church
             shall
             be
             preserved
             in
             all
             Ages
             free
             from
             Heresie
             and
             Idolatry
             .
             For
             whatever
             may
             be
             consistent
             with
             the
             salvation
             of
             the
             members
             of
             a
             Church
             ,
             may
             be
             consistent
             with
             the
             Gates
             of
             Hell
             not
             prevailing
             against
             it
             ;
             but
             Heresie
             and
             Idolatry
             may
             be
             consistent
             with
             the
             salvation
             of
             the
             members
             of
             a
             Church
             .
             Because
             there
             are
             so
             many
             cases
             assigned
             by
             Divines
             ,
             wherein
             sins
             of
             Ignorance
             and
             Errour
             ,
             are
             consistent
             with
             salvation
             .
             I
             say
             then
             ,
             that
             
               Christs
               Promises
            
             do
             prove
             a
             possibility
             of
             salvation
             in
             all
             Ages
             of
             the
             
               Christian
               Church
            
             ;
             but
             they
             do
             not
             prove
             the
             indefectibility
             of
             any
             distinct
             Church
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             why
             doth
             Dr.
             St.
             say
             ,
             
               the
               Gates
               of
               Hell
               have
               prevailed
               against
               the
               Church
               of
            
             Rome
             ,
             
             
               when
               himself
               acknowledges
               it
               to
               be
               a
               true
               Church
               ,
               as
               holding
               all
               the
               essential
               points
               of
               faith
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             As
             though
             a
             man
             could
             be
             damned
             for
             nothing
             ,
             but
             for
             denying
             the
             Articles
             of
             his
             Creed
             !
             It
             is
             in
             respect
             of
             
               Pride
               ,
               Cruelty
            
             ,
             and
             all
             sorts
             of
             Wickedness
             ,
             as
             well
             as
             Idolatry
             ,
             that
             he
             saith
             ,
             
               the
               Gates
               of
               Hell
               have
               prevailed
               against
               it
               .
            
          
        
         
           
           
             R.
             P.
             
          
           
             Well!
             But
             
               T.
               G.
            
             for
             all
             that
             proves
             ,
             
               that
               all
               Christians
               are
               bound
               by
               vertue
               of
               their
               Christianity
               to
               joyn
               in
               communion
               with
               the
               Church
               of
            
             Rome
             .
             
          
        
         
           
             P.
             D.
             
          
           
             Doth
             he
             so
             ?
             It
             is
             a
             great
             undertaking
             ,
             and
             becoming
             
               T.
               G.
            
             But
             how
             ?
          
        
         
           
             R.
             P.
             
          
           
             First
             ,
             
               There
               was
               in
               the
               world
               before
            
             Luther
             
               a
               distinct
               Church
               ,
               whose
               communion
               was
               necessary
               to
               salvation
               ,
               but
               this
               was
               not
               the
               Protestant
               ,
               for
               that
               came
               in
               after
            
             Luther
             ,
             
               therefore
               it
               was
               the
               Roman
            
             .
          
        
         
           
             P.
             D.
             
          
           
             This
             is
             very
             subtle
             reasoning
             ,
             yet
             it
             is
             possible
             we
             may
             find
             out
             something
             like
             it
             .
             There
             was
             in
             the
             World
             before
             
               Julius
               Caesar
            
             some
             Civil
             Society
             ,
             in
             which
             it
             was
             necessary
             for
             a
             man
             to
             live
             for
             his
             own
             preservation
             ;
             but
             this
             was
             not
             the
             
               Roman
               Empire
            
             ,
             for
             that
             rose
             up
             after
             him
             ;
             therefore
             it
             was
             the
             
               Roman
               Common-wealth
            
             .
             But
             doth
             not
             this
             imply
             ,
             that
             there
             was
             no
             other
             Civil
             Society
             in
             the
             world
             ,
             wherein
             a
             man
             could
             preserve
             himself
             ,
             but
             the
             
               Roman
               Common-wealth
            
             ?
             But
             I
             will
             put
             the
             case
             a
             little
             farther
             home
             ;
             after
             Britain
             was
             made
             a
             Province
             ,
             it
             became
             a
             Member
             of
             the
             
               Roman
               Empire
            
             ,
             and
             depended
             so
             much
             upon
             the
             strength
             and
             Arms
             of
             Rome
             ,
             that
             it
             was
             not
             able
             to
             defend
             it self
             ;
             it
             being
             
             sore
             distressed
             by
             enemies
             ,
             and
             in
             danger
             of
             Ruine
             ,
             sends
             to
             Rome
             for
             help
             ;
             there
             it
             is
             denyed
             ,
             and
             the
             Britains
             forced
             to
             look
             out
             for
             help
             elsewhere
             .
             Now
             after
             T.
             G.'s
             way
             of
             reasoning
             the
             Britains
             must
             return
             to
             the
             Romans
             ,
             because
             once
             they
             had
             been
             members
             of
             the
             
               Roman
               Empire
            
             .
             The
             case
             is
             alike
             in
             the
             Church
             ;
             the
             time
             was
             when
             the
             
               Western
               Church
            
             was
             united
             under
             one
             Head
             ,
             but
             by
             degrees
             this
             Head
             grew
             too
             heavy
             ,
             and
             laid
             too
             great
             a
             load
             on
             the
             members
             ,
             requiring
             very
             hard
             and
             unreasonable
             conditions
             from
             them
             ;
             upon
             this
             ,
             some
             of
             the
             members
             seek
             for
             relief
             ,
             this
             is
             denyed
             them
             ,
             they
             take
             care
             of
             their
             own
             safety
             ,
             and
             do
             what
             is
             necessary
             to
             preserve
             themselves
             .
             The
             Head
             and
             some
             corrupt
             members
             conspiring
             ,
             denounce
             excommunication
             ,
             if
             they
             do
             not
             presently
             yield
             and
             submit
             .
             These
             parts
             stand
             upon
             their
             own
             rights
             and
             ancient
             priviledges
             ;
             that
             it
             was
             not
             an
             Vnion
             of
             submission
             but
             association
             originally
             between
             several
             
               National
               Churches
            
             :
             and
             therefore
             the
             Church
             of
             Rome
             assuming
             so
             much
             more
             to
             it self
             ,
             than
             did
             belong
             to
             it
             ,
             and
             dealing
             so
             tyrannically
             ;
             upon
             just
             complaints
             our
             Church
             had
             Reason
             to
             assert
             her
             own
             Freedom
             ,
             and
             to
             reform
             
             the
             abuses
             which
             had
             crept
             either
             into
             her
             doctrine
             or
             practice
             .
             And
             that
             this
             was
             lawful
             proceeding
             ,
             it
             offered
             to
             justifie
             by
             Scripture
             and
             Reason
             and
             the
             Rules
             of
             the
             Primitive
             Church
             .
             Now
             the
             question
             of
             Communion
             ,
             as
             it
             was
             stated
             between
             
               T.
               G.
            
             and
             Dr.
             St.
             comes
             to
             this
             ,
             whether
             any
             person
             being
             baptized
             in
             this
             Church
             ,
             ought
             in
             order
             to
             his
             salvation
             to
             forsake
             the
             communion
             of
             it
             ,
             for
             that
             of
             the
             Church
             of
             Rome
             ?
             And
             this
             being
             the
             true
             state
             of
             it
             ,
             I
             pray
             ,
             where
             lies
             the
             force
             of
             the
             argument
             ?
             Dr.
             St.
             yields
             communion
             with
             some
             Church
             to
             be
             necessary
             :
             and
             what
             follows
             ,
             the
             communion
             of
             the
             Church
             of
             England
             is
             so
             to
             one
             baptized
             in
             it
             ;
             why
             must
             any
             such
             leave
             it
             for
             that
             of
             the
             Church
             of
             
               Rome
               ?
               Yes
            
             ,
             saith
             
               T.
               G.
               ,
               there
               was
               a
               distinct
               Church
               before
            
             Luther
             ,
             
               whose
               communion
               was
               necessary
               to
               salvation
            
             ;
             and
             what
             then
             ?
             what
             have
             we
             to
             do
             with
             Luther
             ?
             we
             are
             speaking
             of
             the
             present
             Church
             of
             England
             ,
             which
             was
             reformed
             by
             it self
             ,
             and
             not
             by
             Luther
             .
             Why
             is
             it
             necessary
             to
             leave
             this
             Church
             ,
             in
             which
             persons
             are
             baptized
             ,
             and
             not
             in
             that
             before
             Luther
             ?
             Here
             lyes
             the
             main
             hinge
             of
             the
             Controversie
             ;
             to
             which
             
               T.
               G.
            
             ought
             to
             speak
             ,
             and
             not
             to
             run
             to
             a
             Church
             before
             
             Luther
             .
             The
             Church
             of
             England
             was
             the
             Church
             of
             England
             before
             the
             Reformation
             as
             well
             as
             since
             ;
             but
             it
             hath
             now
             reformed
             it self
             ,
             being
             an
             entire
             body
             within
             it self
             ,
             having
             Bishops
             to
             govern
             it
             ,
             Priests
             and
             Deacons
             to
             administer
             Sacraments
             ,
             to
             preach
             the
             Word
             of
             God
             ,
             to
             officiate
             in
             the
             publick
             Liturgie
             ,
             in
             which
             all
             the
             
               Ancient
               Creeds
            
             are
             read
             and
             owned
             ;
             the
             question
             now
             is
             ,
             whether
             salvation
             cannot
             be
             had
             in
             the
             communion
             of
             this
             Church
             ?
             or
             all
             persons
             are
             bound
             to
             return
             to
             the
             Church
             of
             Rome
             ?
             This
             is
             the
             point
             ,
             if
             
               T.
               G.
            
             hath
             any
             more
             to
             say
             to
             it
             .
          
        
         
           
             R.
             P.
             
          
           
             
               T.
               G.
            
             urgeth
             farther
             ,
             
               Nothing
               can
               render
               the
               communion
               of
               the
               Roman
               Church
               not
               necessary
               to
               salvation
               ,
            
             
             
               but
               either
               Heresie
               or
               Schism
               ;
               not
               Heresie
               ,
               because
               she
               holds
               all
               the
               essential
               articles
               of
               Christian
               Faith
               ;
               not
               Schism
               ,
               because
               then
               Dr.
            
             St.
             
               must
               assign
               some
               other
               distinct
               Church
               (
               then
               at
               least
               in
               being
               )
               from
               whose
               Vnity
               she
               departed
               .
            
          
        
         
           
             P.
             D.
             
          
           
             A
             right
             Doway
             argument
             !
             one
             would
             take
             
               T.
               G.
            
             for
             a
             young
             Missioner
             by
             it
             ;
             it
             is
             so
             exactly
             cut
             in
             their
             Form.
             But
             it
             proceeds
             upon
             such
             false
             suppositions
             as
             these
             .
             (
             1.
             )
             That
             Communion
             with
             the
             
               Roman
               Church
            
             as
             
               such
               ,
               i.
               e.
            
             as
             a
             
             Body
             united
             under
             such
             a
             Head
             ,
             was
             necessary
             to
             salvation
             ,
             which
             we
             utterly
             deny
             ;
             and
             it
             can
             never
             be
             proved
             ,
             but
             by
             shewing
             ,
             that
             Christ
             appointed
             the
             Bishop
             of
             Rome
             to
             be
             Head
             of
             the
             Church
             ;
             which
             is
             an
             argument
             ,
             I
             do
             not
             find
             that
             now
             adays
             ,
             You
             are
             willing
             to
             enter
             upon
             ;
             being
             so
             thread-bare
             and
             baffled
             a
             Topick
             .
             (
             2.
             )
             That
             no
             Doctrines
             but
             such
             as
             are
             contrary
             to
             the
             Articles
             of
             the
             Creed
             ,
             can
             be
             any
             reason
             to
             hold
             off
             from
             the
             Communion
             of
             a
             Church
             ;
             but
             we
             think
             ,
             the
             requiring
             doubtful
             things
             for
             certain
             ,
             false
             for
             true
             ,
             new
             for
             old
             ,
             absurd
             for
             reasonable
             are
             ground
             enough
             for
             us
             not
             to
             embrace
             the
             Communion
             of
             a
             Church
             ,
             unless
             it
             may
             be
             had
             on
             better
             terms
             than
             these
             .
             (
             3.
             )
             That
             no
             Church
             can
             be
             guilty
             of
             Schism
             ,
             unless
             we
             can
             name
             some
             
               distinct
               Church
            
             from
             whose
             Vnity
             it
             separated
             ;
             whereas
             we
             have
             often
             proved
             ,
             that
             imposing
             unreasonable
             conditions
             of
             Communion
             ,
             makes
             the
             Church
             so
             imposing
             guilty
             of
             the
             Schism
             .
             Surely
             T.
             G.'s
             stock
             is
             almost
             spent
             ,
             when
             he
             plays
             the
             same
             game
             so
             often
             over
             .
             These
             are
             not
             such
             terrible
             arguments
             to
             be
             produced
             afresh
             ,
             as
             if
             they
             had
             never
             been
             heard
             of
             ;
             when
             there
             is
             
             not
             a
             Missioner
             that
             comes
             ,
             but
             hath
             them
             at
             his
             fingers
             end
             .
          
        
         
           
             R.
             P.
             
          
           
             
               But
               the
               Roman
               Church
               was
               once
               the
               true
               Church
               ,
            
             
             Rom.
             1.
             
               and
               the
               Christian
               world
               of
               all
               Ages
               ,
               believed
               it
               to
               be
               the
               only
               true
               Church
               of
               Christ
               ;
               but
               it
               cannot
               be
               proved
               not
               to
               be
               the
               true
               one
               ,
               by
               an
               evidence
               equal
               to
               that
               which
               once
               proved
               it
               true
               ;
               therefore
               we
               are
               bound
               to
               be
               of
               the
               communion
               of
               that
               Church
               .
            
          
        
         
           
             P.
             D.
             
          
           
             O
             the
             vertue
             of
             sodden
             Coleworts
             !
             How
             often
             are
             they
             produced
             without
             shame
             !
             To
             be
             short
             Sir
             ,
             (
             1.
             )
             We
             deny
             that
             the
             Church
             of
             which
             the
             Pope
             is
             Head
             ,
             was
             ever
             commended
             by
             St.
             Paul
             ;
             or
             in
             any
             
               one
               Age
            
             of
             the
             Christian
             World
             ,
             was
             owned
             by
             it
             to
             be
             the
             
               only
               true
               Church
            
             :
             which
             is
             very
             much
             short
             of
             
               the
               whole
               Christian
               World
               of
               all
               Ages
               .
            
             (
             2.
             )
             Since
             the
             evidence
             is
             so
             notoriously
             faulty
             about
             proving
             
               the
               Roman
               Church
               to
               be
               the
               only
               true
               Church
            
             ;
             a
             small
             degree
             of
             evidence
             as
             to
             its
             corruptions
             may
             exceed
             it
             ,
             and
             consequently
             be
             sufficient
             to
             keep
             us
             from
             returning
             to
             its
             communion
             .
             But
             what
             doth
             
               T.
               G.
            
             mean
             by
             repeating
             such
             stuff
             as
             this
             ?
             Which
             I
             dare
             say
             Dr.
             St.
             only
             passed
             by
             ,
             on
             account
             of
             the
             slightness
             
             and
             commonness
             of
             it
             ;
             they
             being
             arguments
             every
             day
             brought
             ,
             and
             every
             day
             answered
             .
             And
             if
             he
             had
             a
             mind
             to
             see
             Dr.
             
             St.'s
             mind
             about
             them
             ,
             he
             might
             have
             seen
             it
             at
             large
             in
             his
             Defence
             of
             
               Archhishop
               Laud
            
             ;
             And
             do
             you
             think
             it
             fair
             for
             him
             ,
             every
             Book
             he
             writes
             ,
             to
             produce
             afresh
             every
             argument
             there
             ,
             which
             hath
             received
             no
             Answer
             ?
          
        
         
           
             R.
             P.
             
          
           
             I
             perceive
             you
             begin
             to
             be
             out
             of
             patience
             .
          
        
         
           
             P.
             D.
             
          
           
             Not
             ,
             I
             assure
             you
             ,
             when
             I
             meet
             with
             any
             thing
             that
             deserves
             it
             .
          
        
         
           
             R.
             P.
             
          
           
             Here
             comes
             our
             
               Fanatick
               Friend
            
             to
             refresh
             you
             a
             little
             .
             What
             is
             the
             matter
             man
             ?
             why
             so
             sad
             ?
             have
             you
             met
             with
             an
             ill
             bargain
             at
             the
             Auction
             ?
          
        
         
           
             F.
             C.
             
          
           
             No
             ,
             no.
             I
             got
             a
             Book
             last
             night
             ,
             hath
             taken
             me
             up
             till
             this
             time
             ;
             and
             truly
             ,
             I
             have
             read
             something
             in
             it
             which
             fits
             much
             upon
             my
             Spirit
             .
          
        
         
           
             R.
             P.
             
          
           
             What
             is
             it
             ?
             if
             we
             may
             ask
             you
             .
          
        
         
           
             F.
             C.
             
          
           
             It
             is
             no
             comfort
             either
             to
             you
             ,
             or
             me
             .
          
        
         
           
             R.
             P.
             
          
           
             If
             I
             be
             concerned
             ,
             I
             pray
             let
             me
             know
             .
          
        
         
           
             F.
             C.
             
          
           
             You
             know
             last
             night
             we
             heard
             them
             at
             Rutherford
             and
             Gillespee
             ;
             I
             came
             
             in
             time
             enough
             for
             
             Gillespee's
             
               Miscellany
               Questions
            
             ;
             a
             rare
             Book
             ,
             I
             promise
             you
             .
             And
             by
             a
             particular
             favour
             I
             carried
             it
             home
             with
             me
             ,
             and
             looking
             upon
             the
             Contents
             ,
             I
             found
             the
             
               Seasonable
               Case
            
             ,
             viz.
             
               About
               Associations
               and
               Confederacies
               with
               Idolaters
               ,
               Infidels
               ,
               or
               Hereticks
               :
            
             and
             he
             proves
             them
             to
             be
             so
             absolutely
             unlawful
             from
             Scripture
             ,
             and
             many
             
               sound
               Orthodox
               Divines
            
             ,
             that
             for
             my
             part
             he
             hath
             fully
             convinced
             and
             setled
             me
             ,
             and
             I
             thought
             it
             my
             duty
             to
             come
             and
             to
             tell
             you
             so
             .
          
        
         
           
             R.
             P.
             
          
           
             Well
             ,
             we
             will
             let
             alone
             that
             discourse
             at
             present
             ,
             we
             are
             at
             our
             old
             trade
             again
             :
             and
             I
             was
             just
             coming
             to
             a
             seasonable
             question
             for
             you
             ,
             viz.
             
               Whether
               you
               have
               not
               as
               much
               reason
               to
               separate
               from
               the
               Church
               of
               England
               ,
               as
               the
               Church
               of
               England
               had
               from
               the
               Church
               of
            
             Rome
             ?
          
        
         
           
             F.
             C.
             
          
           
             Who
             doubts
             of
             that
             ?
          
        
         
           
             P.
             D.
             
          
           
             I
             do
             Sir
             ;
             nay
             more
             ,
             I
             absolutely
             deny
             it
             .
          
        
         
           
             F.
             C.
             
          
           
             What
             matter
             is
             it
             ,
             what
             you
             say
             or
             deny
             ?
             You
             will
             do
             either
             for
             a
             good
             preferment
             .
             Have
             not
             you
             assented
             and
             consented
             to
             all
             that
             is
             in
             the
             Book
             of
             
               Common
               Prayer
            
             ,
             and
             what
             will
             you
             stick
             at
             after
             ?
          
        
         
           
           
             P.
             D.
             
          
           
             Consider
             Sir
             ,
             what
             it
             is
             
               to
               judge
               rash
               judgement
            
             ;
             I
             wonder
             men
             that
             pretend
             to
             Conscience
             ,
             and
             seem
             so
             nice
             and
             scrupulous
             in
             some
             things
             ,
             can
             allow
             thmselves
             in
             the
             practice
             of
             so
             dangerous
             a
             sin
             .
             If
             you
             have
             a
             mind
             to
             debate
             this
             point
             before
             us
             ,
             without
             clamour
             and
             impertinency
             ,
             I
             am
             for
             you
             .
          
        
         
           
             F.
             C.
             
          
           
             You
             would
             fain
             draw
             me
             in
             to
             dispute
             again
             ,
             would
             you
             ?
             No
             such
             matter
             ,
             there
             is
             your
             man
             ,
             he
             will
             manage
             our
             Cause
             for
             us
             against
             you
             of
             the
             Church
             of
             England
             ,
             I
             warrant
             you
             .
          
        
         
           
             R.
             P.
             
          
           
             I
             am
             provided
             for
             it
             :
             For
             
               T.
               G.
            
             desires
             of
             Dr.
             
               St.
               for
               the
               sake
               of
               the
               Presbyterians
               ,
               Anabaptists
               ,
            
             
             
               and
               other
               separated
               Congregations
               ,
               to
               know
               why
               the
               believing
               all
               the
               ancient
               Creeds
               ,
               and
               leading
               a
               good
               life
               may
               not
               be
               sufficient
               to
               Salvation
               ,
               unless
               one
               be
               of
               the
               Communion
               of
               the
               Church
               of
               England
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             A
             very
             doughty
             question
             !
             As
             though
             we
             were
             like
             you
             ,
             and
             immediately
             damned
             all
             persons
             ,
             who
             are
             not
             of
             the
             Communion
             of
             our
             Church
             .
             We
             say
             ,
             their
             separation
             from
             us
             is
             very
             unjust
             and
             unreasonable
             ;
             and
             that
             there
             is
             no
             colour
             for
             making
             their
             case
             equal
             with
             ours
             ,
             as
             to
             the
             separation
             from
             the
             Church
             of
             Rome
             .
          
        
         
           
           
             R.
             P.
             
          
           
             I
             will
             tell
             you
             of
             a
             man
             who
             makes
             the
             case
             parallel
             ,
             it
             is
             one
             Dr.
             
               St.
               in
               his
               Irenicum
            
             :
             and
             
               T.
               G.
            
             produces
             
               many
               pages
               out
               of
               him
               to
               that
               purpose
               .
            
             
          
        
         
           
             P.
             D.
             
          
           
             To
             save
             you
             the
             trouble
             of
             repeating
             them
             ,
             I
             have
             read
             them
             over
             ,
             and
             do
             think
             these
             Answers
             may
             serve
             for
             his
             vindication
             .
             (
             1.
             )
             That
             in
             that
             very
             place
             he
             makes
             separation
             from
             a
             Church
             retaining
             purity
             of
             Doctrine
             ,
             on
             the
             account
             of
             some
             corrupt
             practices
             to
             be
             unlawful
             ;
             and
             afterwards
             in
             case
             men
             be
             unsatisfied
             as
             to
             some
             conditions
             of
             communion
             ,
             
             he
             denies
             it
             to
             be
             lawful
             to
             erect
             
               New
               Churches
            
             ;
             because
             a
             meer
             requiring
             conformity
             in
             some
             suspected
             rites
             ,
             doth
             not
             make
             a
             Church
             otherwise
             sound
             to
             be
             no
             true
             Church
             :
             or
             such
             a
             Church
             from
             which
             it
             is
             lawful
             to
             make
             a
             total
             separation
             ,
             which
             is
             then
             done
             ,
             when
             men
             enter
             into
             a
             new
             and
             distinct
             Society
             for
             worship
             ,
             under
             distinct
             and
             peculiar
             Officers
             ,
             governing
             by
             Laws
             and
             
               Church
               Rules
            
             different
             from
             those
             of
             the
             Church
             they
             separate
             from
             .
             And
             now
             ,
             let
             your
             
               Fanatick
               Friend
            
             judge
             whether
             this
             man
             ,
             even
             in
             the
             dayes
             of
             writing
             his
             Irenicum
             ,
             did
             justifie
             the
             practices
             of
             the
             
               separated
               Congregations
            
             ;
             which
             he
             speaks
             expressely
             against
             ?
          
        
         
           
           
             F.
             C.
             
          
           
             No
             truly
             .
             We
             are
             all
             now
             for
             
               separated
               Congregations
            
             ,
             and
             know
             better
             what
             we
             have
             to
             do
             ,
             than
             our
             Fore-Fathers
             did
             .
             Alas
             !
             what
             comfort
             is
             there
             in
             bare
             Nonconformity
             ?
             For
             our
             people
             would
             not
             endure
             us
             ,
             if
             we
             did
             not
             proceed
             to
             separation
             .
             He
             that
             speaks
             against
             separation
             ruins
             us
             and
             
               our
               Cause
            
             .
          
        
         
           
             P.
             D.
             
          
           
             So
             far
             then
             we
             have
             cleared
             Dr.
             St.
             from
             patronizing
             the
             Cause
             of
             the
             
               separated
               Congregations
            
             .
             (
             2.
             )
             He
             saith
             ,
             that
             as
             to
             things
             left
             undetermined
             by
             the
             Law
             of
             God
             in
             the
             Judgement
             of
             the
             Primitive
             and
             
               Reformed
               Churches
            
             ,
             
             and
             in
             matters
             of
             
               Order
               ,
               Decency
            
             and
             Government
             ,
             every
             one
             notwithstanding
             what
             his
             private
             judgement
             may
             be
             of
             them
             ,
             is
             bound
             to
             submit
             to
             the
             determination
             of
             the
             lawful
             Governours
             of
             the
             Church
             .
             Can
             any
             thing
             be
             said
             plainer
             for
             Conformity
             ,
             than
             this
             is
             by
             the
             Author
             of
             the
             Irenicum
             ?
          
        
         
           
             R.
             P.
             
          
           
             But
             how
             then
             come
             in
             those
             words
             produced
             by
             
               T.
               G.
            
             ?
          
        
         
           
             P.
             D.
             
          
           
             I
             will
             tell
             you
             ;
             he
             supposes
             that
             some
             scrupulous
             and
             conscientious
             men
             after
             all
             endeavours
             used
             to
             satisfie
             themselves
             ,
             may
             remain
             unsatisfied
             as
             to
             the
             Lawfulness
             of
             some
             
               imposed
               Rites
            
             ,
             but
             dare
             not
             proceed
             to
             
               positive
               separation
            
             
             from
             the
             Church
             ,
             but
             are
             willing
             to
             comply
             in
             all
             other
             things
             save
             in
             those
             Rites
             which
             they
             still
             scruple
             ;
             and
             concerning
             these
             he
             puts
             the
             Question
             ,
             whether
             such
             bare-nonconformity
             do
             involve
             such
             men
             in
             the
             guilt
             of
             Schism
             ?
             And
             this
             I
             confess
             he
             resolves
             negatively
             ,
             and
             so
             brings
             in
             that
             long
             passage
             
               T.
               G.
            
             produces
             out
             of
             him
             .
             I
             now
             appeal
             to
             your self
             ,
             whether
             
               T.
               G.
            
             hath
             dealt
             fairly
             with
             Dr.
             St.
             in
             two
             things
             ,
             (
             1.
             )
             In
             not
             distinguishing
             the
             case
             of
             separation
             ,
             from
             that
             of
             bare
             nonconformity
             ,
             only
             in
             some
             suspected
             Rites
             ;
             and
             in
             producing
             these
             words
             to
             justifie
             the
             
               separated
               Congregations
            
             ?
             (
             2.
             )
             In
             taking
             his
             judgement
             in
             this
             matter
             rather
             from
             his
             Irenicum
             written
             so
             long
             since
             ,
             than
             from
             his
             late
             Writings
             ,
             wherein
             he
             hath
             purposely
             considered
             the
             Difference
             of
             the
             Case
             of
             those
             who
             separate
             from
             the
             Church
             of
             England
             and
             of
             our
             separation
             from
             the
             Church
             of
             Rome
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             hath
             he
             done
             this
             indeed
             ?
             and
             did
             
               T.
               G.
            
             know
             it
             ?
          
        
         
           
             P.
             D.
             
          
           
             Yes
             very
             well
             .
             
             For
             it
             is
             in
             that
             very
             Book
             ,
             the
             Preface
             whereof
             
               T.
               G.
            
             pretends
             to
             answer
             in
             these
             Dialogues
             :
             and
             he
             doth
             not
             speak
             of
             it
             by
             the
             by
             ,
             but
             discourseth
             largely
             about
             it
             .
             Is
             this
             
             fair
             dealing
             ?
             But
             the
             Irenicum
             served
             better
             for
             his
             purpose
             as
             he
             thought
             ,
             and
             yet
             he
             hath
             foully
             misrepresented
             that
             too
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             yet
             Dr.
             St.
             must
             not
             think
             to
             escape
             so
             :
             for
             he
             hath
             searched
             another
             Book
             of
             his
             ,
             called
             his
             
               Rational
               Account
            
             ,
             and
             there
             he
             finds
             a
             passage
             he
             thinks
             in
             favour
             to
             
               Dissenters
               from
               the
               Church
               of
               England
            
             ;
             
             and
             which
             undermines
             the
             Church
             of
             England
             .
          
        
         
           
             P.
             D.
             
          
           
             Therefore
             the
             Church
             of
             Rome
             is
             not
             guilty
             of
             Idolatry
             .
          
        
         
           
             R.
             P.
             
          
           
             Have
             a
             little
             patience
             ;
             we
             shall
             come
             to
             that
             in
             time
             .
             At
             present
             I
             pray
             clear
             this
             matter
             ,
             if
             you
             can
             .
          
        
         
           
             P.
             D.
             
          
           
             To
             what
             purpose
             is
             all
             this
             raking
             ,
             and
             scraping
             ,
             and
             searching
             ,
             and
             quoting
             of
             passages
             not
             at
             all
             to
             the
             point
             of
             Idolatry
             ?
          
        
         
           
             R.
             P.
             
          
           
             What!
             would
             you
             have
             a
             man
             do
             nothing
             to
             fill
             up
             a
             Book
             ,
             and
             make
             it
             carry
             something
             of
             the
             Port
             of
             an
             Answer
             ;
             especially
             to
             a
             thick
             Book
             of
             between
             800
             and
             900
             pages
             ?
          
        
         
           
             P.
             D.
             
          
           
             If
             this
             be
             your
             design
             ,
             go
             on
             :
             but
             I
             will
             make
             my
             answers
             as
             short
             as
             I
             can
             ;
             for
             methinks
             
               T.
               G.
            
             seems
             to
             have
             lost
             that
             spirit
             and
             briskness
             he
             had
             before
             ;
             for
             then
             he
             talked
             like
             a
             man
             that
             
             had
             a
             mind
             to
             keep
             close
             to
             the
             point
             ;
             but
             now
             he
             flags
             and
             draws
             heavily
             on
             :
             For
             he
             repeats
             what
             he
             had
             said
             before
             for
             some
             pages
             ,
             and
             then
             quotes
             out
             of
             Dr.
             
             St.'s
             other
             Books
             for
             several
             pages
             more
             ,
             and
             at
             last
             it
             comes
             to
             no
             more
             than
             this
             ,
             Dr.
             St.
             doth
             in
             some
             places
             of
             his
             Writings
             seem
             to
             favour
             the
             Dissenters
             .
             I
             am
             quite
             tired
             with
             this
             impertinency
             :
             yet
             I
             would
             fain
             see
             an
             end
             of
             these
             things
             ,
             that
             we
             might
             come
             close
             to
             the
             business
             of
             Idolatry
             which
             I
             long
             to
             be
             at
             .
          
        
         
           
             R.
             P.
             
          
           
             Your
             stomach
             is
             too
             sharp
             set
             ;
             we
             must
             blunt
             it
             a
             little
             before
             you
             fall
             to
             .
          
        
         
           
             P.
             D.
             
          
           
             You
             take
             the
             course
             to
             do
             it
             ,
             with
             all
             this
             impertinency
             ;
             but
             what
             is
             it
             you
             have
             to
             say
             ?
          
        
         
           
             R.
             P.
             
          
           
             To
             please
             you
             I
             will
             bring
             this
             charge
             as
             near
             to
             the
             point
             of
             Idolatry
             as
             I
             can
             ;
             the
             substance
             of
             it
             is
             this
             ,
             Dr.
             St.
             saith
             ,
             
               the
               Church
               of
               England
               doth
               not
               look
               on
               her
               Articles
               as
               Articles
               of
               Faith
               ,
            
             
             
               but
               as
               inferiour
               Truths
            
             ;
             from
             thence
             
               T.
               G.
            
             infers
             ,
             (
             1.
             )
             
               The
               Church
               of
            
             Rome
             
               doth
               not
               err
               against
               any
               Articles
               of
               Faith.
            
             (
             2.
             )
             Dr.
             St.
             
               doth
               not
               believe
               the
               thirty
               nine
               Articles
               to
               be
               Articles
               of
               Faith.
            
             (
             3.
             )
             
               Then
               this
               charge
               of
               Idolatry
               is
               vain
               and
               groundless
               ,
               because
               Idolatry
               is
               an
               error
               
               against
               a
               Fundamental
               point
               of
               Faith.
               
            
          
        
         
           
             P.
             D.
             
          
           
             Here
             is
             not
             one
             word
             new
             in
             all
             this
             long
             charge
             ,
             but
             a
             tedious
             repetition
             of
             what
             
               T.
               G.
            
             had
             said
             before
             .
             It
             consists
             of
             two
             points
             .
             1.
             
             The
             charge
             upon
             Dr.
             St.
             for
             undermining
             the
             Church
             of
             England
             .
             2.
             
             The
             unreasonableness
             of
             the
             charge
             of
             Idolatry
             upon
             his
             own
             supposition
             .
             Because
             
               T.
               G.
            
             seems
             to
             think
             there
             is
             something
             in
             this
             business
             which
             touched
             Dr.
             St.
             to
             the
             quick
             ,
             and
             therefore
             he
             declined
             giving
             any
             answer
             to
             the
             
               First
               Part
            
             of
             it
             ,
             I
             will
             undertake
             to
             do
             it
             for
             him
             .
             Dr.
             St.
             doth
             indeed
             say
             that
             the
             Church
             of
             England
             doth
             not
             make
             
               her
               Articles
               Articles
               of
               Faith
            
             ,
             as
             the
             Church
             of
             Rome
             doth
             the
             Articles
             of
             
               Pope
               Pius
            
             the
             fourth
             his
             Creed
             .
             And
             did
             ever
             any
             Divine
             of
             the
             Church
             of
             England
             say
             otherwise
             ?
             It
             is
             true
             the
             Church
             of
             Rome
             from
             her
             insolent
             pretence
             of
             Infallibility
             ,
             doth
             make
             all
             things
             proposed
             by
             the
             Church
             of
             equal
             necessity
             to
             Salvation
             ;
             because
             the
             ground
             of
             Faith
             is
             the
             
               Churches
               Authority
            
             in
             proposing
             things
             to
             be
             believed
             .
             But
             doth
             the
             Church
             of
             England
             challenge
             any
             such
             Infallibility
             to
             her self
             ?
             No.
             She
             utterly
             disowns
             it
             ,
             in
             her
             very
             Articles
             ;
             therefore
             she
             must
             leave
             matters
             of
             
             Faith
             ,
             as
             she
             found
             them
             ;
             
               i.
               e.
            
             she
             receives
             all
             the
             Creeds
             into
             her
             Articles
             and
             Offices
             ,
             but
             makes
             no
             additions
             to
             them
             of
             her
             own
             ;
             and
             therefore
             Dr.
             St.
             did
             with
             great
             reason
             say
             ,
             that
             the
             Church
             of
             England
             makes
             
               no
               Articles
               of
               Faith
            
             ,
             but
             such
             as
             have
             the
             Testimony
             and
             Approbation
             of
             the
             
               whole
               Christian
               world
            
             and
             of
             
               all
               Ages
            
             ,
             and
             are
             acknowledged
             to
             be
             such
             by
             Rome
             it self
             :
             from
             whence
             he
             doth
             justly
             magnifie
             the
             moderation
             of
             this
             Church
             in
             comparison
             with
             the
             Church
             of
             Rome
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             
               T.
               G.
            
             saith
             ,
             
               That
               he
               hath
               degraded
               the
               Articles
               of
               the
               Church
               of
            
             England
             
               from
               being
               Articles
               of
               Faith
               ,
               into
               a
               lower
               Classe
               of
               inferiour
               Truths
               .
            
          
        
         
           
             P.
             D.
             
          
           
             I
             perceive
             plainly
             
               T.
               G.
            
             doth
             not
             know
             what
             an
             Article
             of
             Faith
             means
             according
             to
             the
             sense
             of
             the
             Church
             of
             England
             .
             He
             looks
             on
             all
             propositions
             made
             by
             the
             Church
             as
             
               necessary
               Articles
            
             of
             Faith
             ,
             which
             is
             the
             
               Roman
               sense
            
             ,
             and
             founded
             on
             the
             doctrine
             of
             Infallibility
             ;
             but
             where
             the
             Churches
             Infallibility
             is
             rejected
             ,
             Articles
             of
             Faith
             are
             such
             as
             have
             been
             thought
             necessary
             to
             Salvation
             by
             the
             consent
             of
             the
             
               Christian
               world
            
             ,
             which
             consent
             is
             seen
             in
             the
             
               Ancient
               Creeds
            
             .
             And
             whatever
             
             doctrine
             is
             not
             contained
             therein
             though
             it
             be
             received
             as
             Truth
             ,
             and
             agreeable
             to
             the
             Word
             of
             God
             ,
             yet
             is
             not
             accounted
             an
             Article
             of
             
               Faith
               :
               i.
               e.
            
             not
             immediately
             necessary
             to
             Salvation
             as
             a
             point
             of
             Faith
             ,
             But
             because
             of
             the
             dissentions
             of
             the
             Christian
             world
             in
             matters
             of
             Religion
             ,
             a
             particular
             Church
             may
             for
             the
             preservation
             of
             her
             own
             peace
             declare
             her
             sense
             as
             to
             the
             Truth
             and
             Falshood
             of
             some
             controverted
             points
             of
             Religion
             ,
             and
             require
             from
             all
             persons
             who
             are
             intrusted
             in
             the
             Offices
             of
             that
             Church
             a
             subscription
             to
             those
             Articles
             ,
             which
             doth
             imply
             that
             they
             agree
             with
             the
             sense
             of
             that
             Church
             about
             them
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             Dr.
             St.
             saith
             from
             
               Arch-bishop
               Bramhall
               ,
               that
               the
               Church
               doth
               not
               oblige
               any
               man
               to
               believe
               them
               ,
               but
               only
               not
               to
               contradict
               them
               ,
            
             and
             upon
             this
             
               T.
               G.
               triumphs
            
             over
             Dr.
             
               St.
               as
               undermining
               the
               Doctrine
               and
               Government
               of
               the
               Church
               of
            
             England
             .
          
        
         
           
             P.
             D.
             
          
           
             Why
             not
             over
             
               Arch-Bishop
               Bramhall
            
             ,
             whose
             words
             Dr.
             St.
             cites
             ?
             And
             was
             he
             a
             
               favourer
               of
               Dissenters
            
             ,
             and
             an
             
               underminer
               of
               the
               Church
               of
            
             England
             ?
             Yet
             Dr.
             St.
             himself
             in
             that
             place
             owns
             a
             subscription
             to
             them
             as
             necessary
             ;
             and
             what
             doth
             subscription
             imply
             less
             than
             
             agreeing
             with
             the
             sense
             of
             the
             Church
             ?
             So
             that
             he
             saith
             more
             than
             
               Arch-Bishop
               Bramhall
            
             doth
             .
             And
             I
             do
             not
             see
             how
             his
             words
             can
             pass
             ,
             but
             with
             this
             construction
             ,
             that
             when
             he
             saith
             ,
             
               we
               do
               not
               oblige
               any
               man
               to
               believe
               them
               ,
            
             he
             means
             as
             Articles
             of
             Faith
             ,
             of
             which
             he
             speaks
             just
             before
             .
             But
             I
             do
             freely
             yield
             that
             the
             Church
             of
             England
             doth
             require
             assent
             to
             the
             truth
             of
             those
             propositions
             which
             are
             contained
             in
             the
             thirty
             nine
             Articles
             :
             and
             so
             doth
             Dr.
             St.
             when
             he
             saith
             ,
             
               the
               Church
               requires
               subscription
               to
               them
               as
               inferiour
               Truths
               ,
               i.
               e.
            
             owning
             them
             to
             be
             
               true
               propositions
            
             ,
             though
             not
             as
             Articles
             of
             Faith
             ,
             but
             Articles
             of
             Religion
             ,
             as
             our
             Church
             calls
             them
             .
          
        
         
           
             R.
             P.
             
          
           
             
               If
               they
               are
               but
               inferiour
               Truths
               ,
            
             saith
             
               T.
               G.
               was
               it
               worth
               the
               while
               to
               rend
               asunder
               the
               Peace
               of
               Christendom
               for
               them
               ?
               Is
               not
               this
               a
               very
               reasonable
               account
               ,
               as
            
             I.
             S.
             
               calls
               it
               ,
               of
               the
               Grounds
               of
               the
               Protestant
               Religion
               ,
               and
               a
               rare
               way
               of
               justifying
               her
               from
               the
               guilt
               of
               Schism
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             
               T.
               G.
            
             mistakes
             the
             matter
             .
             It
             was
             not
             our
             imposing
             
               negative
               points
            
             on
             others
             ;
             but
             the
             Church
             of
             Romes
             imposing
             false
             and
             absurd
             doctrines
             for
             
               necessary
               Articles
               of
               Faith
            
             ,
             which
             did
             break
             the
             Peace
             of
             Christendom
             .
             We
             could
             
             have
             no
             communion
             with
             the
             Church
             of
             Rome
             unless
             we
             owned
             her
             Supremacy
             ,
             her
             Canon
             of
             Scripture
             ,
             her
             Rule
             of
             Faith
             ,
             or
             the
             equality
             of
             Tradition
             and
             Scripture
             ,
             her
             doctrines
             of
             
               Purgatory
               ,
               Invocation
            
             of
             
               Saints
               ,
               Worship
            
             of
             
               Images
               ,
               Transubstantiation
            
             ,
             &c.
             and
             we
             were
             required
             not
             only
             to
             own
             them
             as
             true
             ,
             which
             we
             know
             to
             be
             false
             ;
             but
             as
             necessary
             to
             Salvation
             ,
             which
             we
             look
             on
             as
             
               great
               hinderances
            
             to
             it
             .
             What
             was
             to
             be
             done
             in
             this
             case
             ?
             Communion
             could
             not
             be
             held
             on
             other
             terms
             ,
             than
             declaring
             false
             opinions
             to
             be
             true
             ,
             and
             dangerous
             Doctrines
             to
             be
             necessary
             to
             Salvation
             .
             On
             such
             terms
             as
             these
             we
             must
             renounce
             our
             Christianity
             ,
             to
             declare
             that
             we
             believed
             falshoods
             for
             truths
             ,
             and
             not
             barely
             as
             truths
             ,
             but
             as
             necessary
             Articles
             of
             Faith.
             Therefore
             what
             Schism
             there
             was
             ,
             the
             Church
             of
             Rome
             must
             thank
             her self
             for
             .
             And
             when
             this
             breach
             happened
             ,
             our
             Church
             thought
             it
             necessary
             to
             express
             her
             sense
             of
             these
             Doctrines
             ,
             that
             they
             were
             so
             far
             from
             being
             Articles
             of
             Faith
             ,
             that
             they
             were
             
               false
               and
               erroneous
            
             ,
             having
             no
             foundation
             either
             in
             Scripture
             or
             Antiquity
             :
             and
             required
             a
             subscription
             to
             this
             declaration
             ,
             from
             such
             as
             are
             admitted
             to
             
             teach
             and
             instruct
             others
             .
             How
             could
             our
             Church
             do
             less
             than
             she
             did
             in
             this
             matter
             ,
             if
             she
             would
             declare
             her
             sense
             to
             the
             World
             ,
             or
             take
             care
             of
             her
             own
             security
             ?
             And
             is
             this
             making
             
               Negative
               Articles
            
             of
             Faith
             ;
             about
             which
             
               T.
               G.
            
             and
             
               E.
               W.
            
             and
             others
             ,
             have
             made
             such
             senseless
             clamours
             ?
             when
             we
             only
             declare
             those
             things
             they
             would
             impose
             upon
             us
             to
             be
             so
             far
             from
             being
             Articles
             of
             Faith
             ,
             that
             they
             are
             erroneous
             Doctrines
             ,
             and
             therefore
             are
             rejected
             by
             us
             .
             And
             this
             I
             take
             to
             be
             a
             
               Reasonable
               Account
            
             of
             the
             
               Potestant
               Religion
            
             ;
             which
             is
             more
             than
             
               I.
               S.
            
             hath
             given
             to
             those
             of
             his
             own
             Church
             of
             his
             Demonstrations
             .
          
        
         
           
             R.
             P.
             
          
           
             
               But
               since
               Dr.
            
             St.
             
               grants
               the
               Church
               of
            
             Rome
             
               to
               hold
               all
               the
               essential
               points
               of
               Faith
               ,
               how
               can
               he
               charge
               her
               with
               Idolatry
               ,
               since
               Idolatry
               is
               an
               Errour
               against
               the
               most
               Fundamental
               point
               of
               Faith
               ?
            
             I
             pray
             answer
             to
             this
             ,
             for
             this
             comes
             home
             to
             the
             business
             .
          
        
         
           
             P.
             D.
             
          
           
             I
             am
             glad
             to
             see
             you
             but
             coming
             that
             way
             .
             To
             this
             Dr.
             St.
             hath
             already
             given
             a
             full
             and
             clear
             answer
             ,
             in
             his
             late
             Defence
             .
             
          
           
             (
             1.
             )
             He
             saith
             ,
             by
             the
             
               Church
               of
            
             Romes
             
               holding
               all
               essential
               points
               of
               Faith
            
             no
             more
             is
             meant
             than
             that
             she
             owns
             and
             receives
             all
             the
             
               Ancient
               Creeds
            
             .
          
           
           
             (
             2.
             )
             
               T.
               G.
            
             grants
             ,
             
               that
               Idolatry
               is
               giving
               the
               Worship
               due
               to
               God
               to
               a
               Creature
            
             ;
             If
             therefore
             a
             Church
             holding
             the
             essential
             points
             of
             faith
             may
             give
             the
             Worship
             due
             to
             God
             to
             a
             Creature
             ,
             then
             there
             is
             no
             contradiction
             between
             saying
             the
             Church
             of
             Rome
             holds
             all
             the
             
               essential
               points
               of
               faith
            
             ,
             and
             yet
             charging
             it
             with
             Idolatry
             .
             Because
             Idolatry
             is
             a
             
               practical
               Errour
            
             ,
             and
             therefore
             may
             be
             consistent
             with
             holding
             all
             the
             doctrinal
             points
             of
             Faith
             ;
             no
             more
             being
             necessary
             to
             it
             ,
             as
             Dr.
             St.
             proves
             ,
             than
             entertaining
             a
             false
             notion
             of
             Divine
             Worship
             ,
             by
             which
             means
             it
             may
             really
             give
             Gods
             worship
             to
             a
             Creature
             ,
             and
             yet
             be
             very
             Orthodox
             in
             holding
             that
             Gods
             Worship
             ought
             not
             to
             be
             given
             to
             a
             Creature
             .
          
        
         
           
             R.
             P.
             
          
           
             
               T.
               G.
            
             was
             aware
             of
             this
             Answer
             ,
             and
             thus
             he
             takes
             it
             off
             .
             
               To
               err
            
             ,
             he
             saith
             ,
             
             
               strictly
               speaking
               ,
               is
               to
               teach
               that
               which
               is
               opposite
               to
               Truth
               ;
               but
               if
               the
               Church
               of
            
             Rome
             
               teaches
               that
               the
               Worship
               she
               gives
               to
               Saints
               and
               Images
               is
               not
               a
               part
               of
               the
               Honour
               due
               to
               God
               ,
               and
               yet
               it
               is
               ;
               then
               she
               errs
               against
               the
               second
               Commandment
               ,
               though
               she
               judges
               she
               doth
               not
               .
            
          
        
         
           
             P.
             D.
             
          
           
             What
             is
             this
             to
             the
             purpose
             ?
             the
             question
             is
             not
             whether
             Idolatry
             doth
             not
             imply
             a
             
               practical
               errour
            
             against
             the
             second
             
             Commandment
             ;
             but
             whether
             it
             be
             consistent
             with
             the
             
               doctrinal
               points
               of
               Faith
            
             ,
             such
             as
             are
             essential
             to
             the
             Being
             of
             a
             Church
             ?
             For
             of
             this
             sort
             of
             Errours
             ,
             all
             the
             dispute
             was
             ,
             as
             is
             plain
             from
             Dr
             
             St.'s
             words
             ,
             which
             gave
             occasion
             to
             this
             objection
             .
          
        
         
           
             R.
             P.
             
          
           
             
               But
               is
               it
               not
               a
               Fundamental
               Errour
               to
               destroy
               the
               doctrine
               of
               the
               second
               Commandment
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             If
             it
             be
             ,
             The
             more
             care
             had
             they
             need
             to
             have
             who
             put
             it
             out
             of
             their
             Books
             ,
             that
             it
             may
             not
             fly
             in
             their
             Faces
             .
             But
             who
             ever
             reckoned
             the
             Commandments
             among
             the
             Articles
             of
             Faith
             ?
             I
             do
             not
             deny
             it
             to
             be
             a
             very
             dangerous
             
               practical
               Errour
            
             to
             destroy
             the
             doctrine
             of
             the
             
               second
               Commandment
            
             ;
             or
             rather
             to
             take
             away
             the
             whole
             force
             of
             the
             precept
             ;
             but
             I
             say
             ,
             this
             is
             none
             of
             those
             
               essential
               points
            
             of
             Faith
             ,
             which
             Dr.
             St.
             spake
             of
             ,
             and
             therefore
             this
             is
             no
             answer
             to
             him
             .
          
        
         
           
             R.
             P.
             
          
           
             Therefore
             
               T.
               G.
            
             adds
             ,
             
               that
               this
               doth
               not
               proceed
               upon
               a
               general
               Thesis
               ,
            
             
             
               whether
               some
               Idolatrous
               practice
               may
               not
               consist
               with
               owning
               the
               general
               principles
               of
               Faith
               ;
               but
               upon
               a
               particular
               Hypothesis
               ,
               whether
               the
               Worship
               of
               God
               by
               an
               Image
               ,
               be
               not
               an
               errour
               against
               the
               doctrine
               of
               the
               second
               Commandment
               ,
               if
               that
               be
               to
               forbid
               men
               
               to
               worship
               him
               by
               an
               Image
               ?
               And
               therefore
               if
               it
               be
               a
               Fundamental
               point
               to
               believe
               that
               to
               be
               Idolatry
               which
               God
               hath
               expresly
               forbidden
               in
               the
               Law
               under
               the
               notion
               of
               Idolatry
               ,
               and
               that
               be
               the
               worshipping
               of
               him
               by
               an
               Image
               ,
               as
               Dr.
            
             St.
             
               asserts
               ;
               't
               is
               clear
               that
               the
               Church
               of
            
             Rome
             
               in
               telling
               men
               it
               is
               not
               Idolatry
               ,
               errs
               against
               a
               Fundamental
               point
               ,
               and
               he
               cannot
               according
               to
               his
               principles
               maintain
               his
               charge
               of
               Idolatry
               without
               a
               contradiction
               .
            
          
        
         
           
             P.
             D.
             
          
           
             This
             is
             then
             the
             thing
             to
             be
             tryed
             ;
             and
             therefore
             we
             must
             judge
             of
             it
             by
             what
             Dr.
             St.
             said
             ,
             to
             which
             this
             is
             supposed
             to
             be
             a
             Contradiction
             .
             Did
             he
             ever
             say
             that
             the
             Church
             of
             Rome
             did
             not
             erre
             against
             the
             doctrine
             of
             the
             
               second
               commandment
            
             ?
             Nay
             ,
             he
             hath
             invincibly
             proved
             it
             hath
             .
             I
             say
             invincibly
             ,
             since
             
               T.
               G.
            
             gives
             it
             up
             in
             these
             Dialogues
             ;
             spending
             so
             many
             pages
             upon
             the
             repetition
             of
             his
             old
             arguments
             ,
             and
             passing
             over
             all
             that
             elaborate
             discourse
             of
             Dr.
             
               St.
               about
               the
               sense
               of
               the
               second
               Commandment
               ,
            
             on
             which
             the
             hinge
             of
             the
             Controversie
             depends
             .
             If
             then
             Dr.
             St.
             doth
             charge
             them
             with
             a
             very
             dangerous
             and
             pernicious
             errour
             in
             respect
             of
             this
             Commandment
             ,
             that
             could
             not
             be
             the
             
               Fundamental
               errour
            
             he
             cleared
             the
             Church
             of
             Rome
             from
             ,
             when
             
             he
             said
             ,
             
               she
               held
               all
               essential
               points
               of
               Faith
               ,
            
             (
             mark
             that
             )
             and
             he
             explained
             himself
             purposely
             to
             prevent
             such
             a
             mistake
             ,
             to
             mean
             such
             
               doctrinal
               points
               of
               Faith
            
             as
             are
             essential
             to
             the
             constitution
             of
             a
             Church
             and
             the
             
               true
               Form
            
             of
             Baptism
             ;
             now
             the
             question
             is
             ,
             whether
             it
             be
             a
             contradiction
             for
             a
             man
             to
             say
             ,
             that
             the
             Church
             of
             Rome
             doth
             hold
             all
             these
             
               essential
               points
               of
               faith
            
             ,
             and
             yet
             is
             guilty
             of
             Idolatry
             ?
             And
             how
             after
             all
             ,
             hath
             
               T.
               G.
            
             proved
             it
             ?
             
               It
               is
               a
               fundamental
               point
            
             ,
             saith
             he
             ,
             
               to
               believe
               that
               to
               be
               Idolatry
               which
               God
               hath
               forbidden
               as
               Idolatry
            
             ;
             and
             so
             it
             is
             to
             believe
             that
             to
             be
             Perjury
             ,
             and
             Theft
             and
             Adultery
             ,
             which
             God
             hath
             forbidden
             under
             their
             notion
             .
             But
             will
             any
             man
             say
             the
             true
             notion
             of
             Adultery
             is
             a
             
               doctrinal
               point
               of
               Faith
            
             ?
             Although
             therefore
             it
             be
             granted
             that
             the
             Church
             of
             Rome
             do
             err
             fundamentally
             against
             the
             
               second
               Commandment
            
             ;
             yet
             that
             doth
             not
             prove
             Dr.
             St.
             guilty
             of
             a
             contradiction
             ,
             because
             he
             spake
             not
             of
             
               practical
               errours
            
             ,
             but
             of
             the
             Doctrinal
             and
             
               essential
               points
               of
               Faith.
            
             And
             now
             I
             hope
             we
             have
             done
             with
             all
             these
             preliminaries
             ,
             and
             may
             come
             to
             the
             point
             of
             Idolatry
             it self
             .
          
        
         
           
             R.
             P.
             
          
           
             Hold
             a
             little
             ,
             you
             are
             still
             too
             quick
             ;
             I
             have
             something
             more
             yet
             to
             say
             to
             you
             before
             we
             come
             to
             it
             .
          
        
         
           
           
             P.
             D.
             
          
           
             What
             is
             that
             ?
          
        
         
           
             R.
             P.
             
          
           
             I
             have
             a
             great
             deal
             to
             tell
             you
             out
             of
             Mr.
             Thorndikes
             
               Just
               Weights
               and
               Measures
            
             ,
             
             about
             the
             Charge
             of
             Idolatry
             and
             the
             
               mischievous
               consequences
               of
               it
            
             .
          
        
         
           
             P.
             D.
             
          
           
             To
             what
             end
             should
             you
             repeat
             all
             that
             ?
             I
             begin
             to
             think
             you
             were
             not
             in
             jest
             ,
             when
             you
             said
             
               T.
               G.
            
             put
             in
             some
             things
             to
             fill
             up
             his
             Book
             .
             Dr.
             St.
             had
             before
             declared
             the
             great
             esteem
             he
             had
             for
             Mr.
             Thorndikes
             
               Learning
               and
               Piety
            
             ;
             but
             in
             this
             particular
             ,
             he
             declared
             ,
             that
             he
             saw
             no
             reason
             to
             recede
             from
             the
             common
             doctrine
             of
             the
             Church
             of
             England
             ,
             on
             the
             account
             of
             Mr.
             Thorndikes
             Authority
             ,
             or
             Arguments
             .
             And
             I
             have
             already
             given
             you
             such
             an
             account
             of
             his
             opinion
             with
             respect
             to
             the
             Church
             of
             Rome
             ,
             as
             I
             hope
             will
             take
             off
             Mr.
             Thorndikes
             Testimonies
             being
             so
             often
             alledged
             against
             us
             by
             
               T.
               G.
            
             and
             his
             Brethren
             .
             If
             
               T.
               G.
            
             had
             not
             purposely
             declined
             the
             main
             matters
             in
             debate
             between
             Dr.
             St.
             and
             him
             ,
             he
             would
             never
             have
             stuffed
             out
             so
             much
             of
             his
             Book
             with
             things
             so
             little
             material
             to
             that
             which
             ought
             to
             have
             been
             the
             main
             design
             of
             it
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             I
             have
             somewhat
             more
             to
             say
             to
             you
             ,
             which
             is
             ,
             
             
               that
               you
               charge
            
             T.
             G.
             
               with
               declining
               the
               dispute
               about
               the
               
               sense
               of
               the
               second
               Commandment
               ,
            
             whereas
             he
             doth
             speak
             particularly
             to
             it
             .
          
        
         
           
             P.
             D.
             
          
           
             I
             am
             glad
             to
             hear
             it
             ;
             I
             hope
             then
             he
             takes
             off
             the
             force
             of
             what
             Dr.
             St.
             had
             said
             in
             his
             late
             Defence
             about
             it
             .
             For
             I
             assure
             you
             it
             was
             much
             expected
             from
             him
             .
          
        
         
           
             R.
             P.
             
          
           
             What
             would
             you
             have
             a
             man
             do
             ?
             
             he
             produces
             at
             least
             four
             leaves
             of
             what
             he
             had
             said
             before
             :
             and
             then
             a
             little
             after
             ,
             near
             two
             leaves
             more
             :
             and
             within
             a
             few
             pages
             ,
             above
             two
             leaves
             again
             out
             of
             his
             old
             Book
             ;
             and
             then
             tells
             how
             Dr.
             St.
             spends
             above
             an
             hundred
             pages
             about
             the
             sense
             of
             the
             second
             Commandment
             ,
             
               whereas
               he
               neither
               removes
               the
               contradictions
               ,
               nor
               answers
               the
               arguments
               of
            
             T.
             G.
             
               but
               criticizeth
               upon
               the
               exceptions
               of
            
             T.
             G.
             
               to
               the
               several
               methods
               for
               finding
               out
               the
               sense
               of
               the
               Law
            
             ;
             but
             ,
             saith
             he
             ,
             
               what
               need
               so
               much
               pains
               and
               labour
               be
               taken
               ,
               if
               the
               Law
               be
               express
            
             ;
             and
             do
             not
             you
             think
             this
             enough
             about
             the
             second
             Commandment
             ?
          
        
         
           
             P.
             D.
             
          
           
             No
             truly
             .
             Nor
             you
             neither
             ,
             upon
             any
             consideration
             .
             For
             the
             Dr.
             in
             his
             Discourse
             upon
             the
             second
             Commandment
             ,
             
             (
             1.
             )
             hath
             manifestly
             overthrown
             T.
             G.'s
             notion
             of
             an
             Idol
             ,
             viz.
             
               of
               a
               figment
               set
               up
               for
               Worship
               ,
            
             by
             such
             clear
             
             and
             convincing
             arguments
             ,
             that
             if
             
               T.
               G·
            
             had
             any
             thing
             to
             have
             said
             in
             defence
             of
             it
             ,
             he
             would
             never
             have
             let
             it
             escaped
             thus
             .
             (
             2.
             )
             (*)
             He
             hath
             proved
             the
             sense
             he
             gives
             of
             the
             Commandment
             to
             be
             the
             same
             which
             the
             Fathers
             gave
             of
             it
             .
             (
             3.
             )
             (†)
             He
             takes
             off
             T.
             G.'s
             instances
             of
             
               worshipping
               before
               the
               Ark
               and
               the
               Cherubims
            
             ;
             and
             (*)
             the
             Testimony
             of
             S.
             Austin
             .
             (
             4.
             )
             (†)
             He
             answers
             T.
             G.'s
             objections
             and
             clears
             the
             sense
             of
             the
             Law
             by
             all
             the
             means
             a
             Law
             can
             be
             well
             understood
             .
             And
             is
             all
             this
             ,
             do
             you
             think
             ,
             answered
             by
             T.
             G.'s
             repeating
             what
             he
             had
             said
             before
             ;
             or
             blown
             down
             by
             a
             puff
             or
             two
             of
             Wit
             ?
             I
             do
             not
             know
             what
             
               T.
               G.
            
             thinks
             of
             it
             ,
             but
             I
             do
             not
             find
             any
             understanding
             man
             takes
             this
             for
             an
             answer
             ,
             but
             a
             meer
             put-off
             .
             So
             that
             I
             may
             well
             say
             ,
             Dr.
             
             St.'s
             proofs
             are
             invincible
             ,
             when
             
               T.
               G.
            
             so
             shamefully
             retreats
             out
             of
             the
             Field
             ,
             and
             sculks
             under
             some
             hedges
             and
             thorns
             which
             he
             had
             planted
             before
             ,
             for
             a
             shelter
             in
             time
             of
             need
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             why
             did
             not
             Dr.
             St.
             answer
             punctually
             to
             all
             that
             
               T.
               G.
            
             said
             ?
          
        
         
           
             P.
             D.
             
          
           
             Because
             he
             did
             not
             think
             it
             material
             ,
             if
             the
             main
             things
             were
             proved
             .
          
        
         
           
             R.
             P.
             
          
           
             Bu●
             
               T.
               G.
            
             will
             think
             them
             unanswerable
             ,
             
             till
             he
             receive
             satisfaction
             concerning
             them
             .
          
        
         
           
             P.
             D.
             
          
           
             That
             it
             may
             be
             is
             impossible
             to
             give
             a
             man
             ,
             that
             hath
             no
             mind
             to
             receive
             it
             ;
             but
             if
             you
             please
             ,
             let
             me
             hear
             the
             strength
             of
             what
             
               T.
               G.
            
             lays
             such
             weight
             upon
             ,
             that
             he
             may
             have
             no
             such
             pretence
             for
             the
             future
             ;
             and
             lest
             the
             third
             time
             we
             meet
             with
             the
             same
             Coleworts
             .
          
        
         
           
             R.
             P.
             
          
           
             
             
               Doth
               not
               Dr.
            
             St.
             
               make
               express
               Scripture
               his
               most
               certain
               rule
               of
               Faith
               ?
               Doth
               not
               he
               on
               the
               other
               side
               deny
               any
               thing
               to
               be
               an
               Article
               of
               Faith
               ,
               which
               is
               not
               acknowledged
               to
               be
               such
               by
            
             Rome
             
               it self
               .
               Then
               if
               God
               hath
               expresly
               forbidden
               the
               worship
               of
               himself
               by
               an
               Image
               ,
               it
               is
               an
               Article
               of
               Faith
               that
               he
               ought
               not
               to
               be
               worshipped
               by
               an
               Image
               ;
               and
               since
            
             Rome
             
               doth
               not
               acknowledge
               it
               ,
               it
               is
               not
               an
               Article
               of
               Faith.
               Therefore
            
             T.
             G.
             
               calls
               upon
               the
               Dr.
               to
               speak
               out
               .
               Is
               it
               ,
               or
               is
               it
               not
               an
               Article
               of
               Faith
               ?
            
             But
             
               T.
               G.
            
             saith
             ,
             
               he
               hath
               found
               out
               the
               Mysterie
               of
               the
               business
            
             (
             for
             he
             can
             find
             out
             Mysteries
             ,
             I
             assure
             you
             ,
             as
             well
             as
             
               discover
               plots
            
             ,
             and
             
               catch
               Moles
               )
               to
               gratifie
               the
               Non-conformists
               ,
               the
               Articles
               of
               the
               Church
               of
            
             England
             
               must
               pass
               only
               for
               inferiour
               truths
               ;
               but
               when
               the
               Church
               of
            
             
             Rome
             
               is
               to
               be
               charged
               with
               Idolatry
               ,
               then
               they
               are
               Articles
               of
               Faith
               :
            
             so
             that
             ,
             as
             
               T.
               G.
            
             pleasantly
             saith
             ,
             
               the
               same
               proposition
               taken
               Irenically
               is
               an
               inferiour
               Truth
               ,
               but
               taken
               Polemically
               it
               must
               be
               an
               Article
               of
               Faith
               ,
               because
               expresly
               revealed
               in
               Scripture
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Is
             this
             it
             which
             
               T.
               G.
            
             thought
             worth
             repeating
             at
             large
             ?
             surely
             it
             was
             for
             the
             sake
             of
             the
             Clinch
             of
             Irenically
             and
             Polemically
             ,
             and
             not
             for
             any
             shew
             of
             difficulty
             in
             the
             thing
             .
             For
             all
             the
             Mist
             is
             easily
             scattered
             by
             observing
             a
             very
             plain
             distinction
             of
             an
             Article
             of
             faith
             ;
             which
             is
             either
             taken
             ,
             1.
             
             For
             an
             
               essential
               point
               of
               faith
            
             ,
             such
             as
             is
             antecedently
             necessary
             to
             the
             Being
             of
             a
             Christian
             Church
             ;
             and
             so
             the
             Creed
             is
             said
             to
             contain
             the
             Articles
             of
             our
             Faith
             ,
             and
             in
             this
             sense
             Dr.
             
               St.
               said
               the
               Church
               of
            
             Rome
             
               did
               hold
               all
               the
               essential
               points
               of
               faith
            
             which
             we
             did
             .
             2.
             
             For
             any
             doctrine
             plainly
             revealed
             in
             Scripture
             which
             is
             our
             Rule
             of
             faith
             .
             And
             did
             Dr.
             St.
             ever
             deny
             that
             the
             Church
             of
             Rome
             opposed
             some
             things
             clearly
             revealed
             in
             Scripture
             ?
             nay
             ,
             it
             is
             the
             design
             of
             his
             Books
             to
             prove
             it
             doth
             .
             And
             if
             every
             doctrine
             which
             can
             be
             deduced
             from
             a
             plain
             command
             of
             Scripture
             ,
             is
             to
             be
             looked
             on
             as
             an
             Article
             
             of
             Faith
             ,
             then
             
               that
               the
               Cup
               is
               to
               be
               given
               to
               those
               who
               partake
               of
               the
               Bread
               ,
            
             that
             
               Prayers
               are
               to
               be
               in
               a
               known
               Tongue
               ,
            
             will
             become
             Articles
             of
             Faith
             ,
             and
             do
             you
             think
             Dr.
             St.
             either
             Irenically
             or
             Polemically
             ,
             did
             ever
             yield
             that
             the
             Church
             of
             Rome
             did
             not
             oppose
             these
             ?
             If
             T.
             G.
             lays
             so
             much
             weight
             on
             such
             slight
             things
             as
             these
             ,
             I
             must
             tell
             you
             he
             is
             not
             the
             man
             I
             took
             him
             for
             :
             and
             I
             believe
             it
             was
             only
             civility
             in
             Dr.
             St.
             to
             pass
             such
             things
             by
             .
          
        
         
           
             R.P.
             
          
           
             But
             T.G.
             would
             know
             ,
             
               what
               he
               means
               by
               expresly
               forbidden
               ,
            
             
             
               only
               that
               it
               is
               clear
               to
               himself
               ,
               expecting
               that
               others
               should
               submit
               to
               his
               saying
               it
               ,
               as
               the
               travellers
               did
               to
            
             Polus
             in
             Erasmus
             ;
             
               or
               that
               it
               is
               clear
               or
               manifest
               of
               it self
               ?
               and
               that
               it
               is
               not
               so
               ,
            
             he
             saith
             ,
             
               appears
               by
               the
               pains
               and
               wayes
               he
               takes
               to
               find
               it
               out
               .
            
          
        
         
           
             P.
             D.
             
          
           
             This
             is
             yet
             a
             degree
             lower
             .
             By
             
               clearly
               and
               expresly
            
             ,
             Dr.
             St.
             means
             that
             which
             is
             so
             to
             
               an
               unprejudiced
               mind
            
             .
             For
             there
             is
             nothing
             so
             plain
             ,
             but
             men
             may
             cavil
             at
             it
             .
             Not
             the
             Being
             of
             God
             ;
             not
             the
             certainty
             of
             our
             senses
             ;
             not
             the
             differences
             of
             Good
             and
             Evil
             ;
             not
             the
             coming
             of
             the
             Messias
             ;
             not
             the
             Truth
             of
             the
             Scriptures
             .
             But
             will
             
               T.
               G.
            
             say
             ,
             that
             none
             of
             these
             are
             clear
             ,
             because
             men
             are
             
             put
             to
             pains
             and
             several
             wayes
             to
             prove
             them
             ?
             If
             therefore
             Dr.
             St.
             hath
             shewed
             that
             all
             the
             evasions
             of
             the
             force
             of
             the
             
               second
               Commandment
            
             are
             meer
             cavils
             ,
             and
             would
             take
             off
             as
             well
             the
             force
             of
             any
             other
             Commandment
             ,
             if
             men
             thought
             themselves
             as
             much
             concerned
             to
             do
             it
             ;
             I
             think
             he
             hath
             proved
             the
             sense
             of
             the
             Commandment
             to
             be
             clear
             and
             express
             against
             the
             Worship
             of
             God
             by
             an
             Image
             .
             And
             for
             his
             
               Friend
               Polus
            
             ,
             you
             know
             it
             doth
             not
             look
             well
             in
             conversation
             for
             a
             man
             to
             repeat
             his
             own
             Jests
             .
             But
             you
             named
             a
             third
             passage
             
               T.
               G.
            
             repeats
             out
             of
             his
             former
             Book
             .
             What
             is
             that
             ,
             I
             pray
             ?
          
        
         
           
             R.
             P.
             
          
           
             That
             concerns
             Dr.
             
             St.'s
             
               first
               way
               of
               finding
               out
               the
               sense
               of
               the
               Law
               ;
               For
               ,
            
             he
             saith
             ,
             
             
               the
               Law
               doth
               only
               expresly
               forbid
               bowing
               down
               to
               the
               Images
               themselves
               ,
               as
               the
               Heathens
               did
               ,
               but
               speaks
               not
               one
               word
               of
               the
               lawfulness
               ,
               or
               unlawfulness
               of
               worshipping
               God
               himself
               by
               them
            
             ;
             and
             upon
             this
             he
             upbraids
             Dr.
             St.
             that
             spending
             above
             a
             hundred
             pages
             about
             the
             sense
             of
             the
             
               second
               Commandment
               ,
               he
               neither
               endeavours
               to
               remove
               the
               contradictions
               ,
               nor
               to
               answer
               the
               arguments
               of
            
             T.
             G.
             
          
        
         
           
             P.
             D.
             
          
           
             Then
             truly
             he
             deserved
             pity
             ,
             and
             to
             have
             his
             Friends
             come
             in
             to
             help
             
             him
             ,
             they
             are
             such
             
               wonderful
               contradictions
            
             and
             
               mighty
               arguments
            
             .
             But
             Dr.
             St.
             hath
             at
             large
             proved
             ,
             (
             1.
             )
             That
             the
             Heathens
             did
             not
             take
             the
             Images
             themselves
             for
             Gods
             ;
             
             in
             a
             large
             discourse
             to
             that
             purpose
             ,
             and
             consequently
             this
             command
             was
             not
             express
             against
             the
             
               Heathen
               Idolatry
            
             in
             T.
             G.'s
             sense
             of
             it
             .
             (
             2.
             )
             That
             the
             Fathers
             did
             understand
             this
             Commandment
             to
             be
             expresly
             against
             the
             
               Worship
               of
               God
               by
               an
               Image
            
             ;
             
             in
             another
             large
             discourse
             :
             which
             he
             concludes
             with
             those
             words
             of
             S.
             
               Ambrose
               ,
               Non
               vult
               se
               Deus
               in
               lapidibus
               coli
               ,
               God
               will
               not
               be
               worshipped
               in
               Stones
               .
            
             And
             is
             this
             nothing
             to
             the
             answering
             T.
             G.'s
             arguments
             ?
             (
             3.
             )
             That
             the
             Worship
             of
             
               God
               before
               the
               Ark
               and
               the
               Cherubims
            
             (
             the
             only
             argument
             of
             
               T.
               G.
            
             )
             doth
             not
             reach
             to
             the
             Worship
             of
             God
             by
             Images
             ;
             
             and
             this
             in
             another
             set
             discourse
             .
             (
             4.
             )
             That
             God
             did
             afterwards
             explain
             his
             own
             Law
             ,
             by
             condemning
             the
             Worship
             of
             himself
             by
             Images
             ;
             in
             the
             case
             of
             the
             
               Golden
               Calf
            
             ,
             and
             the
             Calves
             of
             Dan
             and
             Bethel
             ,
             and
             he
             punctually
             answers
             T.
             G.'s
             objections
             .
             
             And
             after
             all
             this
             ,
             Is
             it
             not
             great
             tenderness
             and
             modesty
             in
             
               T.
               G.
            
             to
             say
             ,
             
               that
               Dr.
            
             St.
             
               only
               Criticizeth
               upon
            
             T.
             G.
             
               's
               exceptions
               ,
               and
               doth
               neither
               remove
               the
               contradictions
               ,
               nor
               answer
               the
               
               Arguments
               of
            
             T.
             G.
             ?
             I
             never
             yet
             saw
             plainer
             evidence
             of
             a
             forlorn
             Cause
             ,
             than
             these
             things
             give
             .
             By
             this
             taste
             ,
             I
             begin
             to
             fear
             ,
             when
             we
             come
             to
             the
             charge
             of
             Idolatry
             ,
             we
             shall
             find
             very
             little
             new
             ,
             or
             material
             .
             However
             ,
             being
             thus
             far
             engaged
             ,
             I
             am
             resolved
             ,
             God
             willing
             ,
             to
             attend
             you
             quite
             through
             his
             
               late
               Dialogues
            
             ;
             and
             if
             you
             please
             at
             our
             next
             meeting
             ,
             we
             will
             enter
             upon
             the
             charge
             of
             Idolatry
             :
             and
             I
             will
             undertake
             to
             make
             good
             the
             charge
             ,
             and
             I
             shall
             expect
             from
             you
             T.
             G.'s
             answers
             .
          
        
         
           
             R.
             P.
             
          
           
             I
             will
             not
             fail
             ;
             and
             I
             pray
             
               Brother
               Fanatick
            
             ,
             let
             us
             have
             your
             company
             ,
             for
             I
             have
             a
             terrible
             charge
             against
             the
             Church
             of
             England
             for
             
               bowing
               to
               the
               Altar
            
             .
          
        
         
           
             F.
             C.
             
          
           
             I
             shall
             be
             glad
             to
             hear
             that
             with
             all
             my
             heart
             .
          
        
      
       
         
         
         
           THE
           Third
           Conference
           ,
           About
           the
           Nature
           of
           Idolatry
           .
        
         
           
             P.
             D.
             
          
           
             WE
             are
             now
             entring
             upon
             a
             weighty
             business
             ,
             and
             therefore
             without
             any
             preface
             to
             it
             ,
             I
             begin
             .
             Dr.
             St.
             in
             his
             late
             Defence
             hath
             undertaken
             to
             clear
             the
             Nature
             of
             Idolatry
             ,
             by
             considering
             two
             things
             .
             1.
             
             Whether
             it
             were
             consistent
             with
             the
             acknowledgement
             of
             one
             
               supreme
               God
            
             ?
             2.
             
             Wherein
             the
             Nature
             of
             that
             
               Divine
               Worship
            
             lyes
             ,
             which
             being
             given
             to
             a
             Creature
             makes
             it
             Idolatry
             ?
          
           
             1.
             
             To
             clear
             the
             former
             ,
             he
             considered
             ,
             who
             those
             are
             ,
             which
             by
             common
             consent
             
             are
             charged
             with
             Idolatry
             ,
             and
             from
             thence
             he
             supposed
             the
             best
             resolution
             of
             the
             question
             might
             be
             gathered
             ;
             and
             those
             were
             ,
             (
             1.
             )
             the
             
               Ancient
               Heathens
            
             ,
             (
             2.
             )
             
               Modern
               Heathens
            
             ,
             (
             3.
             )
             the
             Arrians
             .
             And
             concerning
             these
             he
             proved
             ,
             that
             they
             did
             all
             acknowledge
             one
             
               supreme
               God
            
             ,
             and
             consequently
             the
             Notion
             of
             Idolatry
             could
             not
             consist
             in
             the
             Worship
             of
             many
             independent
             Deities
             .
          
           
             (
             1.
             )
             As
             to
             the
             
               Ancient
               Heathens
            
             .
             (
             1.
             )
             From
             the
             Testimony
             of
             Scripture
             .
             (
             2.
             )
             From
             their
             own
             Writers
             in
             the
             
               Roman
               Church
            
             ,
             of
             whom
             he
             names
             twelve
             considerable
             ones
             .
             (
             3.
             )
             From
             the
             Fathers
             ;
             and
             there
             he
             shews
             from
             a
             multitude
             of
             plain
             Testimonies
             ,
             that
             the
             state
             of
             the
             Controversie
             about
             Idolatry
             between
             the
             Fathers
             and
             Heathens
             ,
             was
             not
             about
             a
             
               supreme
               God
            
             which
             was
             acknowledged
             on
             both
             sides
             ,
             but
             whether
             Divine
             Worship
             were
             to
             be
             given
             to
             any
             Creatures
             on
             the
             account
             of
             any
             supposed
             excellency
             in
             themselves
             ,
             or
             relation
             to
             God
             ?
             And
             so
             he
             draws
             the
             History
             of
             this
             controversie
             through
             the
             several
             Ages
             of
             
               Justin
               Martyr
               ,
               Athenagoras
               ,
               Clemens
            
             of
             
               Alexandria
               ,
               Origen
               ,
               Cyril
            
             ,
             S.
             Augustin
             ,
             &c.
             
             In
             short
             ,
             through
             all
             those
             who
             did
             with
             greatest
             reputation
             to
             Christianity
             
             manage
             this
             Cause
             against
             the
             
               Heathen
               Idolaters
            
             .
          
           
             (
             2.
             )
             As
             to
             
               modern
               Heathens
            
             ;
             two
             wayes
             .
             (
             1.
             )
             From
             the
             Testimony
             of
             your
             own
             Writers
             concerning
             the
             
               Brachmans
               ,
               Chineses
               ,
               Tartars
               ,
               Americans
               ,
               Africans
               ,
               Goths
            
             and
             Laplanders
             .
             (
             2.
             )
             From
             the
             Testimony
             of
             the
             Congregation
             of
             Cardinals
             in
             a
             remarkable
             case
             about
             Idolatry
             in
             China
             ,
             wherein
             their
             resolution
             was
             desired
             .
          
           
             (
             3.
             )
             As
             to
             the
             Arrians
             ,
             he
             proves
             from
             
               Athanasius
               ,
               Gr.
               Nazianzen
               ,
               Nyssen
               ,
               Basil
               ,
               Epiphanius
               ,
               Cyril
               ,
               Theodoret
               ,
            
             S.
             Chrysostom
             ,
             S.
             Ambrose
             ,
             S.
             Augustin
             ;
             that
             the
             Arrians
             were
             unanimously
             charged
             with
             Idolatry
             ;
             although
             they
             did
             acknowledge
             but
             one
             God
             ,
             and
             supposed
             the
             greatest
             created
             excellencies
             to
             be
             in
             Christ
             ,
             and
             believed
             the
             Worship
             of
             Christ
             tended
             to
             the
             honour
             of
             the
             Father
             .
          
           
             2.
             
             As
             to
             the
             Nature
             of
             
               Divine
               Worship
            
             .
             He
             proceeds
             in
             this
             method
             .
          
           
             1.
             
             To
             shew
             what
             Worship
             is
             ;
             which
             he
             distinguishes
             from
             honour
             ,
             the
             one
             relating
             to
             bare
             excellency
             ,
             the
             other
             to
             Superiority
             and
             Power
             ;
             which
             distinction
             he
             proves
             from
             the
             most
             eminent
             
               School
               Divines
            
             .
          
           
           
             2.
             
             What
             
               Divine
               Worship
            
             is
             ;
             viz.
             such
             a
             subjection
             of
             our selves
             to
             God
             as
             shews
             his
             peculiar
             Soveraignty
             over
             us
             :
             from
             whence
             he
             proceeds
             to
             manifest
             ,
             That
             there
             are
             some
             
               peculiar
               external
               Acts
               of
               Divine
               Worship
               ,
            
             which
             he
             proves
             ,
             (
             1.
             )
             From
             the
             Nature
             and
             design
             of
             
               Religious
               Worship
            
             ;
             and
             here
             he
             enquires
             into
             the
             distinction
             of
             Civil
             and
             
               Religious
               Worship
            
             ;
             which
             ,
             he
             saith
             ,
             as
             other
             moral
             actions
             ,
             is
             to
             be
             taken
             from
             the
             circumstances
             of
             them
             :
             and
             from
             hence
             came
             the
             institution
             of
             solemn
             rites
             for
             Religious
             Worship
             .
             And
             the
             best
             Divines
             of
             the
             
               Roman
               Church
            
             do
             allow
             ,
             that
             there
             ought
             to
             be
             some
             peculiar
             external
             Acts
             of
             Divine
             Worship
             ;
             which
             he
             likewise
             proves
             from
             the
             infinite
             distance
             between
             God
             and
             his
             Creatures
             ;
             and
             from
             the
             remarkable
             Testimonies
             of
             the
             Heathens
             to
             that
             purpose
             .
          
           
             (
             2.
             )
             From
             
               Gods
               appropriating
               some
               external
               Acts
            
             of
             Worship
             to
             himself
             ;
             wherein
             he
             speaks
             to
             two
             things
             :
          
           
             1.
             
             What
             those
             Acts
             are
             which
             God
             hath
             appropriated
             to
             himself
             ;
             of
             which
             he
             reckons
             up
             six
             .
          
           
             1.
             
             Sacrifice
             .
             2.
             
             Religious
             adoration
             .
             3.
             
             Erection
             of
             Temples
             and
             Altars
             .
             
             4.
             
             Burning
             of
             Incense
             .
             5.
             
             Solemn
             Invocation
             .
             6.
             
             Vows
             .
          
           
             2.
             
             How
             far
             Gods
             appropriating
             these
             Acts
             doth
             concern
             us
             ?
             Which
             he
             thus
             resolves
             .
             1.
             
             It
             is
             granted
             there
             must
             be
             some
             peculiar
             Acts.
             2.
             
             God
             is
             the
             best
             Judge
             of
             them
             .
             3.
             
             What
             he
             hath
             once
             appropriated
             cannot
             be
             made
             common
             till
             his
             Will
             be
             declared
             .
             4.
             
             Christ
             hath
             made
             no
             alteration
             herein
             by
             his
             Law.
             5.
             
             The
             Apostles
             suppose
             the
             same
             notion
             of
             Idolatry
             to
             continue
             still
             .
             6.
             
             The
             Jews
             did
             esteem
             it
             Idolatry
             to
             use
             those
             acts
             of
             Worship
             towards
             any
             Creature
             .
             Where
             he
             shews
             that
             Idolatry
             may
             be
             committed
             as
             many
             wayes
             as
             Worship
             may
             become
             due
             to
             God.
             
          
           
             (
             3.
             )
             From
             the
             sense
             of
             the
             
               Christian
               Church
            
             ;
             which
             hath
             condemned
             those
             for
             Idolatry
             who
             have
             applyed
             these
             appropriate
             Acts
             of
             Worship
             to
             any
             thing
             besides
             God.
             
          
           
             3.
             
             How
             the
             applying
             the
             Acts
             of
             
               Religious
               Worship
            
             to
             a
             Creature
             makes
             that
             Worship
             Idolatry
             ?
             Where
             he
             explains
             ,
          
           
             1.
             
             What
             real
             honour
             we
             do
             allow
             to
             the
             Saints
             on
             the
             account
             of
             their
             excellencies
             .
          
           
             2.
             
             What
             Worship
             we
             deny
             to
             them
             .
             (
             1.
             )
             
               Inward
               submission
            
             of
             our
             souls
             in
             
             
               prayer
               ,
               dependence
            
             ,
             and
             thanksgiving
             .
             (
             2.
             )
             External
             and
             
               solemn
               Acts
            
             of
             
               Religious
               Worship
            
             ,
             which
             are
             given
             to
             Saints
             in
             the
             Church
             of
             Rome
             :
             and
             he
             proves
             from
             unquestionable
             Testimonies
             of
             Antiquity
             ,
             that
             the
             Fathers
             did
             deny
             to
             be
             given
             to
             them
             .
             And
             so
             he
             concludes
             that
             Discourse
             with
             a
             full
             and
             clear
             explication
             of
             a
             Testimony
             of
             S.
             Augustin
             against
             Invocation
             of
             Saints
             .
          
           
             This
             is
             a
             brief
             Abstract
             of
             the
             design
             of
             Dr.
             
             St.'s
             discourse
             concerning
             the
             Nature
             of
             Idolatry
             ;
             whose
             parts
             are
             too
             well
             considered
             and
             put
             together
             to
             be
             blown
             down
             with
             a
             puff
             or
             two
             of
             Wit.
             Let
             me
             now
             hear
             how
             
               T.
               G.
            
             hath
             acquitted
             himself
             in
             this
             matter
             ,
             which
             we
             shall
             the
             better
             judge
             of
             ,
             by
             having
             this
             Scheme
             before
             us
             .
          
        
         
           
             R.
             P.
             
          
           
             I
             perceive
             you
             expect
             
               T.
               G.
            
             should
             have
             followed
             Dr.
             
             St.'s
             method
             ,
             and
             have
             answered
             him
             part
             by
             part
             ;
             but
             he
             was
             wiser
             than
             so
             ;
             for
             he
             charges
             him
             with
             three
             things
             .
             (
             1.
             )
             
               That
               he
               makes
               vain
               ,
               and
               endless
               ,
               and
               unnecessary
               discourses
               .
            
             (
             2.
             )
             
               That
               he
               ought
               to
               have
               laid
               down
               the
               true
               notion
               of
               Idolatry
               from
               the
               nature
               of
               the
               thing
               ,
               which
               he
               hath
               not
               done
               .
            
             (
             3.
             )
             
               That
               he
               hath
               unfaithfully
               reported
               the
               words
               and
               sense
               of
               Authors
               .
            
             After
             which
             ,
             
             he
             disproves
             
               the
               parallel
               between
               the
               Heathen
               and
               Romish
               Idolatry
               .
            
          
        
         
           
             P.
             D.
             
          
           
             This
             last
             ,
             if
             you
             please
             ,
             we
             will
             reserve
             to
             another
             Conference
             ;
             for
             I
             believe
             the
             other
             three
             ,
             will
             hold
             us
             long
             enough
             .
             I
             pray
             begin
             where
             
               T.
               G.
            
             doth
             .
          
        
         
           
             R.
             P.
             
          
           
             First
             ,
             
               He
               complains
               much
               of
               the
               Bulk
               of
               the
               Book
            
             ;
             and
             brings
             in
             a
             kind
             of
             a
             
               Taylors
               bill
            
             of
             the
             number
             of
             pages
             :
             
             Imp.
             of
             T.
             G.'s
             notion
             of
             
               Idolatry
               ,
               p.
            
             183.
             
             It.
             
               Of
               the
               Nature
               of
               Divine
               Worship
               ,
               p.
            
             164.
             
             It.
             
               Of
               the
               Controversie
               about
               Images
               between
               Christians
               and
               Heathens
               ,
               p.
            
             140.
             
             It.
             
               Of
               Images
               in
               the
               Christian
               Church
               ,
               p.
            
             180.
             odd
             .
             It.
             
               Of
               the
               sense
               of
               the
               second
               Commandment
               ,
               p.
            
             113.
             
             It.
             
               Of
               Instances
            
             ,
             and
             facings
             and
             linings
             ,
             p.
             96.
             
             
               Sum.
               tot
               .
               p.
            
             877.
             
             Was
             not
             this
             enough
             to
             put
             any
             man
             out
             of
             humour
             ?
          
        
         
           
             P.
             D.
             
          
           
             No
             doubt
             ;
             when
             he
             considered
             he
             was
             to
             pay
             it
             all
             .
             And
             I
             do
             believe
             what
             he
             saith
             ,
             
               that
               he
               was
               very
               uneasie
               when
               he
               read
               it
            
             ;
             and
             like
             the
             Laconian
             in
             
               Boccalini
               ,
               who
               was
               condemned
               to
               read
               over
            
             Guicciardines
             
               War
               of
            
             Pisa
             :
             
               and
               desired
               rather
               to
               be
               condemned
               to
               the
               Gallies
               .
            
             For
             there
             is
             nothing
             more
             troublesome
             to
             a
             man
             than
             to
             see
             that
             he
             owes
             more
             than
             he
             is
             ever
             able
             to
             pay
             .
          
        
         
           
           
             R.
             P.
             
          
           
             But
             
               T.
               G.
            
             shews
             how
             much
             of
             the
             Bill
             might
             have
             been
             cut
             off
             .
          
        
         
           
             P.
             D.
             
          
           
             The
             shortest
             way
             had
             been
             to
             have
             thrown
             all
             into
             the
             Fire
             ,
             as
             no
             doubt
             he
             would
             have
             done
             ,
             if
             it
             had
             been
             in
             his
             Power
             ,
             and
             that
             had
             been
             the
             most
             effectual
             
               Discharge
               to
               Dr.
            
             St.
             
               's
               charge
               of
               Idolatry
            
             .
             But
             do
             you
             think
             ,
             it
             is
             a
             good
             answer
             to
             an
             Indictment
             ,
             to
             say
             it
             consisted
             of
             too
             many
             lines
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               T.
               G.
            
             saith
             he
             ought
             to
             have
             proceeded
             more
             Mathematically
             .
          
        
         
           
             P.
             D.
             
          
           
             How
             so
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               By
               laying
               down
               only
               these
               four
            
             Postulata
             .
             
             1.
             
             
               That
               Idolatry
               may
               consist
               with
               the
               acknowledgement
               of
               one
               Supreme
               Being
               .
            
             2.
             
             
               That
               God
               ought
               to
               be
               worshipped
               according
               to
               his
               own
               appointment
               .
            
             3.
             
             
               That
               the
               Wiser
               Heathens
               pretended
               they
               did
               not
               look
               on
               their
               Images
               as
               Gods
               ,
               but
               as
               Symbols
               of
               that
               Being
               to
               which
               they
               gave
               divine
               Worship
               .
            
             4.
             
             
               That
               for
               the
               four
               first
               Centuries
               ,
               there
               was
               little
               or
               no
               use
               of
               Images
               in
               the
               Temples
               and
               Oratories
               of
               Christians
               .
            
             Which
             as
             far
             as
             I
             understand
             
               T.
               G.
            
             he
             was
             willing
             to
             have
             granted
             him
             .
          
        
         
           
             P.
             D.
             
          
           
             Are
             you
             sure
             of
             that
             ?
             If
             these
             things
             be
             fairly
             granted
             ,
             they
             will
             go
             a
             great
             way
             toward
             the
             resolution
             of
             the
             present
             Question
             .
             But
             I
             pray
             let
             me
             
             understand
             how
             far
             and
             in
             what
             sense
             ?
          
        
         
           
             R.
             P.
             
          
           
             For
             the
             first
             ,
             
               that
               Idolatry
               may
               consist
               with
               the
               acknowledgement
               of
               one
               supreme
               Being
               :
            
             I
             perceive
             
               T.
               G.
            
             puts
             this
             limitation
             to
             it
             ,
             
             
               at
               least
               as
               Idolatry
               is
               taken
               by
               Dr.
            
             St.
             
               for
               the
               giving
               external
               Acts
               of
               Worship
               ,
               due
               only
               to
               God
               ,
               to
               a
               Creature
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Let
             us
             then
             lay
             up
             this
             at
             present
             ,
             that
             
               real
               Idolatrous
               Worship
            
             is
             consistent
             with
             the
             acknowledgement
             of
             one
             
               supreme
               God
            
             ;
             which
             may
             be
             of
             use
             to
             us
             in
             this
             debate
             .
          
        
         
           
             R.
             P.
             
          
           
             For
             the
             second
             ,
             
               T.
               G.
            
             saith
             ,
             
               that
               it
               is
               no
               where
               denyed
               ,
               but
               is
               supposed
               by
               him
               ,
            
             
             
               when
               he
               saith
               ,
               that
               if
               God
               have
               forbidden
               himself
               to
               be
               worshipped
               after
               such
               a
               manner
               ,
               the
               giving
               him
               such
               worship
               will
               be
               dishonouring
               of
               him
               ,
               though
               the
               Giver
               intend
               it
               never
               so
               much
               for
               his
               honour
               ,
               much
               more
               then
               ,
               the
               giving
               acts
               of
               worship
               appropriated
               to
               him
               to
               another
               .
            
          
        
         
           
             P.
             D.
             
          
           
             This
             is
             very
             kind
             .
             For
             then
             if
             it
             appear
             ,
             that
             God
             hath
             forbidden
             the
             Worship
             of
             himself
             by
             an
             Image
             ,
             it
             follows
             that
             no
             intention
             of
             the
             person
             can
             excuse
             such
             worship
             from
             Idolatry
             .
          
        
         
           
             R.
             P.
             
          
           
             For
             the
             third
             ,
             
               concerning
               the
               practice
               of
               the
               wiser
               Heathens
               ,
            
             T.
             G.
             allows
             
               the
               Dr.
               to
               make
               his
               best
               of
               it
               .
            
          
        
         
           
           
             P.
             D.
             
          
           
             Then
             there
             may
             be
             
               Idolatrous
               worship
            
             of
             Images
             ,
             where
             the
             
               Images
               themselves
            
             are
             not
             made
             the
             objects
             of
             Worship
             ;
             and
             consequently
             if
             such
             worship
             be
             forbidden
             in
             the
             second
             Commandment
             ,
             that
             cannot
             be
             understood
             only
             of
             
               bowing
               down
               to
               the
               Images
               themselves
               .
            
          
        
         
           
             R.
             P.
             
          
           
             For
             the
             fourth
             ,
             he
             saith
             ,
             
               since
               the
               Church
               hath
               a
               power
               in
               decreeing
               Rites
               and
               Ceremonies
               ,
            
             
             
               it
               had
               been
               no
               prejudice
               to
               his
               Cause
               ,
               if
               it
               had
               been
               longer
               ,
               before
               the
               Use
               of
               Images
               was
               brought
               into
               Churches
               .
            
          
        
         
           
             P.
             D.
             
          
           
             If
             the
             Church
             had
             looked
             on
             the
             worship
             of
             Images
             as
             an
             indifferent
             Rite
             ,
             there
             had
             been
             some
             reason
             for
             what
             
               T.
               G.
            
             saith
             ;
             But
             the
             force
             of
             what
             Dr.
             St.
             said
             ,
             lay
             not
             meerly
             in
             their
             having
             
               no
               Images
            
             in
             
               Churches
               in
               the
               Primitive
               times
            
             ;
             but
             in
             the
             Reasons
             given
             by
             the
             
               Primitive
               Christians
            
             against
             the
             Worship
             of
             them
             .
             From
             whence
             he
             hath
             at
             large
             proved
             that
             the
             
               Primitive
               Christians
            
             did
             look
             on
             the
             Worship
             of
             Images
             as
             utterly
             unlawful
             by
             the
             Law
             of
             God
             ,
             although
             the
             Object
             represented
             did
             deserve
             Worship
             .
             And
             this
             I
             take
             to
             be
             one
             of
             the
             most
             material
             Discourses
             in
             Dr.
             
             St.'s
             Book
             ,
             to
             the
             present
             Controversie
             ,
             and
             which
             he
             lays
             the
             greatest
             weight
             upon
             .
             For
             he
             insists
             upon
             these
             
             several
             particulars
             .
             (
             1.
             )
             *
             That
             they
             judged
             such
             a
             representation
             of
             God
             by
             Images
             to
             be
             unsuitable
             to
             his
             Nature
             ;
             for
             which
             he
             produceth
             the
             Testimonies
             of
             
               Clemens
               Alexandr
               .
               ,
               Justin
               Martyr
               ,
               Athenagoras
               ,
               Origen
               ,
            
             S.
             Hierom
             ,
             S.
             Augustin
             and
             others
             .
             (
             2.
             )
             †
             That
             they
             looked
             on
             the
             Worship
             of
             Images
             as
             repugnant
             to
             the
             Will
             of
             God
             ;
             as
             being
             contrary
             to
             the
             
               second
               Commandment
            
             ,
             which
             did
             oblige
             Christians
             .
             (
             3.
             )
             *
             That
             to
             suppose
             that
             they
             looked
             on
             the
             worship
             of
             Images
             as
             a
             thing
             indifferent
             ,
             is
             to
             charge
             the
             
               Primitive
               Christians
            
             with
             great
             hypocrisie
             .
             (
             4.
             )
             †
             That
             the
             
               Christian
               Church
            
             continued
             to
             have
             the
             same
             opinion
             about
             the
             worship
             of
             Images
             after
             the
             
               Pagan
               Idolatry
            
             was
             suppressed
             .
             (
             5.
             )
             *
             That
             it
             was
             no
             just
             excuse
             in
             the
             sense
             of
             the
             Primitive
             Church
             ,
             that
             they
             worshipped
             a
             
               true
               object
            
             ,
             or
             gave
             only
             an
             
               inferiour
               worship
            
             to
             the
             Images
             ,
             for
             the
             sake
             of
             those
             represented
             by
             them
             .
             (
             6.
             )
             †
             That
             Ignorance
             and
             Superstition
             first
             brought
             in
             the
             worship
             of
             Images
             ,
             which
             was
             still
             condemned
             by
             the
             best
             Divines
             of
             the
             Church
             .
             (
             7.
             )
             *
             That
             the
             Worship
             of
             Images
             came
             to
             be
             established
             in
             the
             Church
             by
             very
             indirect
             means
             ;
             such
             as
             Treason
             ,
             calumnies
             ,
             lyes
             ,
             and
             burning
             and
             suppressing
             
             all
             Books
             against
             it
             .
             (
             8.
             )
             †
             That
             when
             it
             was
             established
             by
             the
             second
             Council
             of
             Nice
             ,
             it
             was
             vehemently
             opposed
             by
             the
             
               Western
               Church
            
             at
             the
             Council
             of
             Francford
             :
             and
             that
             this
             Council
             of
             Nice
             was
             never
             owned
             in
             the
             
               Western
               Church
            
             for
             a
             
               General
               Council
            
             till
             the
             Reformation
             began
             .
          
           
             And
             now
             I
             pray
             was
             it
             possible
             for
             
               T.
               G.
            
             to
             overlook
             all
             these
             things
             ?
             or
             was
             it
             fair
             to
             pretend
             to
             answer
             Dr.
             
             St.'s
             Book
             ,
             wherein
             all
             these
             things
             are
             ,
             and
             yet
             to
             pass
             them
             over
             ,
             as
             if
             they
             had
             never
             been
             written
             ?
             If
             this
             be
             the
             way
             of
             making
             
               Just
               Discharges
            
             ,
             I
             am
             afraid
             T.
             G.'s
             credit
             cannot
             hold
             out
             long
             ;
             for
             this
             is
             not
             after
             the
             rate
             of
             five
             shillings
             in
             the
             pound
             :
             and
             for
             all
             that
             I
             see
             ,
             Dr.
             St.
             may
             take
             out
             the
             Statute
             against
             him
             .
             However
             ,
             I
             shall
             consider
             what
             he
             pretends
             to
             Discharge
             ,
             and
             if
             his
             payment
             be
             not
             good
             in
             that
             neither
             ,
             his
             Word
             will
             hardly
             be
             taken
             for
             any
             
               Just
               Discharge
            
             more
             .
             I
             pray
             go
             on
             .
          
        
         
           
             R.
             P.
             
          
           
             For
             the
             fifth
             Chapter
             ,
             
               Of
               the
               sense
               of
               the
               second
               Commandment
               ,
            
             T.
             G.
             saith
             ,
             
             
               if
               God
               hath
               there
               expresly
               prohibited
               the
               giving
               any
               Worship
               to
               himself
               by
               an
               Image
               ,
               as
               Dr.
            
             St.
             
               affirms
               ,
               there
               needed
               no
               more
               than
               to
               expose
               the
               Law
               as
               in
               a
               Table
               
               in
               Legislative
               Gothick
               (
               as
               it
               is
               done
               by
               him
               ,
            
             p.
             671.
             )
             
               with
               the
               addition
               only
               of
               a
               Finger
               in
               the
               Margent
               to
               point
               to
               the
               Words
               for
               every
               one
               that
               runs
               to
               read
               them
               .
            
          
        
         
           
             P.
             D.
             
          
           
             And
             must
             this
             pass
             for
             an
             Answer
             to
             Dr.
             
             St.'s
             Discourse
             about
             the
             sense
             of
             the
             second
             Commandment
             ?
             I
             am
             really
             ashamed
             of
             such
             trifling
             in
             a
             matter
             of
             so
             great
             importance
             .
             I
             know
             not
             whether
             it
             were
             the
             
               Legislative
               Gothick
            
             or
             no
             ,
             or
             a
             
               Finger
               on
               the
               Wall
            
             ,
             but
             something
             or
             other
             about
             that
             Commandment
             hath
             so
             affrighted
             you
             in
             the
             Church
             of
             Rome
             ,
             that
             you
             dare
             not
             let
             it
             be
             seen
             in
             your
             
               Ordinary
               Books
            
             of
             Devotion
             .
             As
             for
             the
             cavil
             about
             expresly
             ,
             I
             have
             answered
             it
             already
             .
          
        
         
           
             R.
             P.
             
          
           
             For
             his
             last
             Chapter
             ,
             
               T.
               G.
            
             saith
             ,
             
               there
               needed
               no
               more
               than
               to
               say
               ,
            
             
             
               that
               the
               Church
               of
            
             England
             
               doth
               not
               allow
               any
               Worship
               to
               be
               given
               to
               the
               Altar
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Is
             it
             possible
             for
             
               T.
               G.
            
             to
             think
             to
             fob
             us
             off
             with
             such
             answers
             as
             these
             ?
             barely
             to
             tell
             his
             Adversary
             ,
             he
             might
             have
             spared
             this
             and
             the
             other
             Discourse
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             
               T.
               G.
            
             saith
             ,
             
               this
               is
               the
               most
               material
               thing
               in
               that
               Chapter
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Say
             you
             so
             ?
             Was
             the
             wise
             Council
             of
             Nice
             ,
             so
             immaterial
             a
             thing
             ?
             that
             
             it
             must
             now
             be
             quite
             abandoned
             ,
             and
             no
             kind
             of
             Discharge
             be
             so
             much
             as
             offered
             to
             be
             made
             for
             it
             ?
             Was
             there
             nothing
             material
             in
             what
             concerns
             the
             charge
             of
             
               Contradictions
               ,
               Paradoxes
               ,
               School-disputes
               ,
               &
               c.
               ?
            
             And
             all
             the
             other
             Instances
             waved
             to
             come
             to
             this
             of
             
               Bowing
               to
               the
               Altar
            
             ?
             there
             must
             be
             some
             Mysterie
             in
             this
             ;
             and
             I
             think
             I
             have
             found
             it
             ,
             the
             
               Patronus
               bonae
               Fidei
            
             inveighs
             bitterly
             against
             this
             ,
             as
             worse
             than
             
               Egyptian
               Idolatry
            
             ,
             and
             reproaches
             Dr.
             St.
             upon
             account
             of
             his
             defending
             it
             :
             and
             
               T.
               G.
            
             finds
             it
             much
             easier
             to
             reproach
             than
             to
             answer
             .
          
        
         
           
             R.
             P.
             
          
           
             The
             truth
             is
             ,
             this
             
               Patronus
               bonae
               Fidei
            
             doth
             
               T.
               G.
            
             Knights
             service
             ;
             For
             when
             he
             hath
             no
             mind
             to
             appear
             himself
             ,
             he
             serves
             him
             for
             a
             Knight
             of
             the
             Post
             ,
             who
             runs
             blindfold
             upon
             any
             thing
             that
             may
             discredit
             the
             Church
             of
             England
             ;
             two
             or
             three
             such
             rare
             men
             would
             ease
             us
             of
             a
             great
             deal
             of
             trouble
             .
             
             For
             
               T.
               G.
            
             takes
             between
             five
             and
             six
             pages
             together
             out
             of
             him
             in
             this
             place
             ,
             besides
             what
             he
             hath
             taken
             up
             at
             interest
             upon
             other
             occasions
             .
          
        
         
           
             P.
             D.
             
          
           
             Is
             this
             the
             
               Just
               Discharge
            
             ,
             to
             borrow
             so
             much
             out
             of
             the
             Fanatick
             stock
             ?
             Setting
             then
             aside
             what
             is
             brought
             over
             of
             the
             old
             Account
             ,
             which
             had
             been
             
             reckoned
             for
             before
             ;
             and
             how
             very
             many
             material
             things
             are
             never
             entred
             ,
             which
             he
             was
             accountable
             for
             ;
             and
             how
             much
             he
             hath
             borrowed
             upon
             the
             
               Bona
               Fides
            
             of
             the
             Fanatick
             Historian
             ,
             all
             the
             rest
             will
             amount
             to
             a
             very
             pitiful
             Discharge
             .
             But
             since
             no
             better
             payment
             can
             be
             had
             ,
             let
             us
             at
             least
             examine
             this
             :
             For
             this
             
               Bona
               Fides
            
             is
             a
             kind
             of
             
               Republican
               Publick
               Faith
            
             ,
             which
             no
             body
             will
             trust
             twice
             ,
             not
             so
             much
             as
             for
             Bodkins
             and
             Thimbles
             .
          
        
         
           
             F.
             C.
             
          
           
             Hold
             Sir.
             You
             love
             alwayes
             to
             be
             rubbing
             upon
             old
             Sores
             ;
             have
             you
             forgot
             the
             Act
             of
             Oblivion
             ?
             You
             know
             we
             dare
             not
             speak
             what
             we
             think
             of
             those
             times
             now
             ;
             and
             is
             that
             fair
             to
             accuse
             when
             we
             dare
             not
             answer
             ?
             Mind
             your
             own
             business
             ,
             defend
             the
             Church
             of
             England
             if
             you
             can
             ,
             in
             that
             
               Idolatrous
               practice
            
             of
             
               bowing
               to
               the
               Altar
            
             .
             I
             alwayes
             thought
             what
             it
             would
             come
             to
             ,
             when
             Dr.
             St.
             went
             about
             the
             charge
             of
             Idolatry
             upon
             the
             principles
             of
             the
             Church
             of
             England
             ;
             I
             knew
             he
             could
             never
             defend
             himself
             but
             upon
             good
             Orthodox
             Fanatick
             principles
             ,
             as
             you
             call
             them
             .
             Now
             Sir
             ,
             you
             have
             him
             at
             an
             advantage
             ,
             joyn
             your
             force
             and
             T.
             G.'s
             with
             that
             of
             the
             
               Patronus
               bonae
               Fidei
            
             ,
             and
             if
             the
             Geese
             
             follow
             the
             Fox
             close
             ,
             you
             will
             keep
             him
             from
             ever
             stirring
             more
             .
          
        
         
           
             P.
             D.
             
          
           
             I
             thank
             you
             for
             your
             good
             Will
             to
             the
             Cause
             ,
             and
             that
             is
             all
             I
             fear
             from
             you
             ;
             you
             only
             add
             to
             the
             number
             ,
             and
             help
             to
             preserve
             the
             
               Roman
               Capitol
            
             by
             your
             noise
             .
          
        
         
           
             R.
             P.
             
          
           
             You
             shall
             not
             escape
             thus
             ;
             what
             say
             you
             
               to
               bowing
               to
               the
               Altar
            
             ,
             is
             not
             that
             as
             great
             Idolatry
             ,
             as
             worship
             of
             Images
             ?
          
        
         
           
             P.
             D.
             
          
           
             Do
             you
             not
             remember
             the
             answer
             Dr.
             St.
             hath
             already
             given
             to
             this
             objection
             ?
          
        
         
           
             R.
             P.
             
          
           
             I
             tell
             you
             I
             read
             none
             of
             his
             Books
             ,
             and
             know
             not
             what
             he
             hath
             written
             ,
             but
             as
             I
             find
             it
             in
             
               T.
               G.
            
             
          
        
         
           
             P.
             D.
             
          
           
             What
             is
             that
             ?
          
        
         
           
             R.
             P.
             
          
           
             Have
             I
             not
             told
             you
             already
             ,
             
               that
               the
               Church
               of
            
             England
             
               doth
               not
               allow
               any
               worship
               to
               be
               given
               to
               the
               Altar
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             And
             is
             not
             that
             to
             the
             purpose
             ?
             For
             dare
             any
             of
             you
             say
             so
             of
             the
             Church
             of
             Rome
             in
             respect
             of
             Images
             ?
          
        
         
           
             R.
             P.
             
          
           
             But
             
               T.
               G.
            
             saith
             ,
             
               this
               is
               not
               the
               meaning
               of
               the
               Canon
               which
               Dr.
            
             St.
             produces
             :
             
             for
             ,
             he
             saith
             ,
             
               the
               Canon
               only
               implyes
               that
               they
               give
               no
               Religious
               worship
               to
               it
               ,
               but
               they
               do
               not
               deny
               any
               kind
               of
               worship
               to
               be
               given
               to
               it
               ;
               and
               Dr.
            
             St.
             
               himself
               grants
               
               that
               there
               is
               a
               Reverence
               due
               to
               Sacred
               Places
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Now
             your
             bolt
             is
             shot
             I
             hope
             I
             may
             have
             leave
             to
             say
             something
             both
             in
             behalf
             of
             the
             Canon
             and
             Dr.
             St.
             (
             1.
             )
             For
             the
             Canon
             ,
             I
             say
             as
             Dr.
             St.
             did
             ,
             that
             it
             denyes
             any
             worship
             to
             be
             given
             to
             the
             Altar
             ,
             for
             it
             makes
             the
             adoration
             to
             be
             immediately
             made
             to
             the
             
               Divine
               Majesty
            
             ,
             without
             respect
             to
             the
             Altar
             ,
             either
             as
             the
             Object
             or
             Means
             of
             Worship
             ,
             which
             I
             prove
             ,
             (
             1.
             )
             From
             the
             Introduction
             .
             For
             can
             any
             words
             be
             more
             express
             than
             those
             ,
             in
             the
             
               Introduction
               ?
               For
               as
               much
               as
               the
               Church
               is
               the
               House
               of
               God
               ,
               dedicated
               to
               his
               holy
               Worship
            
             (
             not
             to
             that
             of
             the
             Altar
             )
             
               and
               therefore
               ought
               to
               mind
               us
               both
               of
               the
               Greatness
               and
               Goodness
               of
               his
               Divine
               Majesty
            
             (
             not
             of
             the
             sacredness
             of
             the
             Altar
             )
             
               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
               .
            
             If
             the
             intention
             of
             the
             Canon
             had
             been
             to
             have
             given
             any
             worship
             to
             the
             Altar
             ,
             the
             Introduction
             must
             have
             related
             to
             that
             ,
             and
             not
             to
             the
             Divine
             Majesty
             .
          
           
           
             (
             2.
             )
             From
             the
             
               Recommendation
               ;
               we
               therefore
               think
               it
               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
               ,
            
             (
             not
             to
             the
             Altar
             )
             
               the
               said
               due
               acknowledgement
               by
               doing
               Reverence
               and
               Obeysance
               both
               at
               their
               coming
               in
               and
               going
               out
               of
               the
               said
               Churches
               ,
            
             &c.
             
               according
               to
               the
               most
               ancient
               Custom
               of
               the
               Primitive
               Church
               in
               Purest
               times
               ,
               and
               of
               this
               Church
               also
               for
               many
               years
               of
               the
               Reign
               of
               Queen
            
             Elizabeth
             .
          
           
             (
             3.
             )
             From
             the
             express
             disowning
             
               the
               giving
               any
               Religious
               worship
               to
               the
               Communion
               Table
               .
            
             Which
             is
             not
             meant
             of
             an
             
               individuum
               vagum
            
             ,
             but
             of
             this
             Act
             of
             Adoration
             ,
             which
             is
             the
             
               Religious
               worship
            
             here
             spoken
             of
             ;
             and
             thereby
             no
             kind
             of
             worship
             is
             intended
             to
             the
             Altar
             ,
             but
             only
             to
             God.
             And
             which
             is
             more
             plain
             yet
             by
             what
             follows
             ,
             
               that
               it
               is
               not
               done
               out
               of
               an
               opinion
               of
               the
               Corporal
               Presence
               of
               Christs
               Body
               on
               the
               Table
               ,
               or
               in
               the
               Mystical
               Elements
               ;
               but
               only
            
             (
             mark
             that
             )
             
               for
               the
               advancement
               of
               Gods
               Majesty
               ,
               and
               to
               give
               him
               Alone
               ,
            
             (
             not
             the
             Altar
             together
             with
             him
             )
             
               that
               honour
               and
               glory
               which
               is
               due
               unto
               him
               and
               no
               otherwise
               .
            
             Can
             any
             words
             be
             plainer
             than
             these
             ?
             They
             want
             
             only
             
               Legislative
               Gothick
            
             ,
             and
             a
             Finger
             in
             the
             Margent
             ,
             for
             
               T.
               G.
            
             to
             understand
             them
             .
          
           
             (
             4.
             )
             Archbishop
             Laud
             who
             certainly
             understood
             the
             meaning
             of
             this
             Canon
             ,
             pleads
             only
             for
             the
             worship
             to
             be
             given
             immediately
             to
             God
             himself
             .
             
               God
               forbid
            
             ,
             saith
             he
             ,
             
             
               that
               we
               should
               worship
               any
               thing
               but
               God
               himself
               :
            
             and
             he
             adds
             ,
             
               if
               there
               were
               no
               Table
               standing
               ,
               he
               would
               worship
               God
               when
               he
               came
               into
               his
               House
               .
            
             And
             he
             calls
             it
             still
             ,
             
               Doing
               Reverence
               to
               Almighty
               God
            
             ,
             but
             only
             
               towards
               his
               Altar
            
             :
             and
             he
             saith
             ,
             
               the
               People
               did
               understand
               this
               fully
               ,
               and
               apply
               the
               worship
               to
               God
               ,
               and
               to
               none
               but
               God.
               
            
          
           
             (
             5.
             )
             When
             the
             introducing
             this
             ,
             was
             made
             one
             of
             the
             Articles
             of
             his
             Charge
             by
             the
             Commons
             ;
             his
             Answer
             was
             ,
             
             
               That
               his
               bowing
               was
               only
               to
               worship
               God
               ,
               not
               the
               Altar
               ,
               and
               I
               hope
               it
               is
               no
               offence
               or
               treason
               to
               worship
               God
               in
               the
               Kings
               own
               Chapel
               ,
               or
               to
               induce
               others
               to
               do
               the
               like
               .
            
          
           
             (
             6.
             )
             I
             do
             not
             find
             any
             of
             our
             Divines
             who
             pleaded
             most
             for
             it
             ,
             do
             contend
             for
             any
             more
             than
             
               worshipping
               God
               towards
               the
               Altar
            
             ,
             and
             not
             giving
             any
             worship
             to
             the
             Altar
             ;
             the
             arguments
             they
             used
             were
             for
             determining
             the
             
               local
               circumstance
            
             of
             worship
             ,
             and
             not
             for
             making
             the
             Altar
             the
             
             object
             of
             it
             .
             
             And
             the
             difference
             between
             these
             two
             Dr.
             St.
             hath
             at
             large
             cleared
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             cannot
             we
             say
             ,
             that
             we
             only
             
               worship
               God
               before
               an
               Image
            
             ,
             and
             do
             not
             give
             
               any
               Religious
               worship
               to
               the
               Image
               ,
            
             and
             then
             the
             case
             is
             parallel
             ?
          
        
         
           
             P.
             D.
             
          
           
             You
             may
             say
             so
             ,
             and
             you
             sometimes
             do
             ,
             to
             deceive
             ignorant
             people
             ;
             but
             you
             cannot
             say
             it
             truly
             .
             For
             (
             1.
             )
             Your
             Councils
             have
             determined
             that
             
               Religious
               worship
               is
               to
               be
               given
               to
               Images
            
             ;
             our
             Canon
             saith
             ,
             
               it
               is
               not
               to
               be
               given
               to
               the
               Altar
               ,
            
             therefore
             the
             case
             is
             far
             from
             being
             parallel
             .
             And
             Dr.
             St.
             hath
             fully
             proved
             ,
             that
             the
             
               Nicene
               Council
            
             did
             require
             
               Religious
               worship
               to
               be
               given
               to
               Images
            
             ;
             
             
               and
               Anathematizes
               all
               who
               do
               it
               not
               .
               And
               utterly
               rejects
               those
               that
               say
               they
               are
               to
               be
               had
               only
               for
               memory
               ,
               and
               out
               of
               some
               kind
               of
               Honour
               or
               Reverence
               ;
               for
               nothing
               but
               Religious
               worship
               would
               satisfie
               them
               .
            
             And
             the
             Acts
             of
             that
             worship
             are
             expressed
             to
             be
             not
             only
             bowing
             but
             
               prostration
               ,
               kissing
               ,
               oblation
            
             of
             Incense
             and
             Lights
             ;
             and
             Dr.
             St.
             hath
             elsewhere
             shewed
             ,
             that
             all
             the
             Acts
             of
             worship
             which
             the
             Heathens
             did
             perform
             to
             their
             Images
             in
             
               old
               Rome
            
             ,
             are
             given
             to
             Images
             in
             
               modern
               Rome
            
             .
             
             (
             2.
             )
             Those
             in
             the
             Church
             of
             Rome
             who
             have
             only
             contended
             for
             the
             worship
             of
             
             
               God
               before
               the
               Image
            
             ,
             have
             been
             condemned
             by
             others
             as
             
               savouring
               of
               Heresie
            
             ,
             who
             say
             it
             is
             a
             matter
             of
             Faith
             in
             the
             
               Roman
               Church
               ,
               that
               Images
               are
               to
               be
               worshipped
               truly
               and
               properly
            
             ;
             and
             that
             the
             contrary
             opinion
             is
             
               dangerous
               ,
               rash
               ,
               and
               sovouring
               of
               Heresie
               ,
            
             
             which
             is
             likewise
             proved
             at
             large
             by
             Dr.
             St.
             
          
        
         
           
             R.
             P.
             
          
           
             But
             doth
             not
             Dr.
             St.
             himself
             allow
             
               a
               Reverence
               due
               to
               Sacred
               places
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             He
             doth
             so
             .
             But
             do
             you
             observe
             the
             difference
             he
             puts
             between
             that
             and
             Worship
             ?
             I
             will
             endeavour
             to
             make
             his
             distinct
             notion
             of
             these
             things
             plain
             to
             you
             .
          
           
             First
             ,
             He
             distinguishes
             between
             Honour
             and
             Worship
             :
          
           
             (
             1.
             )
             Honour
             he
             makes
             to
             be
             
               the
               Esteem
               of
               Excellency
            
             ;
             
               
                 Either
                 Inward
                 ,
                 only
                 in
                 the
                 mind
                 .
              
               
                 Either
                 Outward
                 ,
                 in
                 acts
                 suitable
                 to
                 that
                 estimation
                 .
              
            
             
             And
             this
             Excellency
             may
             be
             twofold
             ,
             1.
             
             Personal
             .
             2.
             
             Relative
             .
          
           
             1.
             
             Personal
             ;
             and
             that
             threefold
             ;
             
               
                 1.
                 
                 Civil
                 ;
                 in
                 regard
                 of
                 
                   humane
                   Society
                
                 ,
                 as
                 that
                 of
                 Abraham
                 to
                 the
                 Children
                 of
                 Heth.
                 
              
               
                 2.
                 
                 Moral
                 ;
                 on
                 account
                 of
                 
                   moral
                   Excellencies
                
                 ;
                 either
                 
                   
                     Natural
                     ,
                  
                   
                     or
                     Acquired
                     .
                  
                
              
               
                 3.
                 
                 Spiritual
                 ;
                 in
                 regard
                 of
                 
                   supernatural
                   Graces
                
                 :
              
            
          
           
             And
             that
             may
             be
             given
             two
             wayes
             ,
             
               
                 (
                 1.
                 )
                 To
                 the
                 Persons
                 as
                 present
                 ;
                 which
                 is
                 
                   Religious
                   Respect
                
                 :
                 as
                 that
                 of
                 Nebuchadnezzar
                 to
                 Daniel
                 ,
                 Dan.
                 2.46
                 .
                 Of
                 Abraham
                 to
                 the
                 Angels
                 ,
                 Gen.
                 18.2
                 .
              
               
                 (
                 2.
                 )
                 To
                 them
                 as
                 absent
                 ;
                 and
                 this
                 is
                 
                   Religious
                   Honour
                
                 :
                 and
                 it
                 lyes
                 chiefly
                 in
                 Thanksgiving
                 to
                 God
                 for
                 them
                 ,
                 and
                 celebrating
                 their
                 memories
                 ;
                 because
                 the
                 Honour
                 of
                 
                   Divine
                   Graces
                
                 ought
                 to
                 redound
                 chiefly
                 to
                 the
                 giver
                 of
                 them
                 .
              
            
          
           
           
             2.
             
             Relative
             :
             from
             the
             relation
             which
             things
             have
             to
             what
             we
             esteem
             on
             the
             account
             of
             its
             own
             excellency
             .
             
               
                 1.
                 
                 
                   Civil
                   Relation
                
                 to
                 our
                 Friends
                 ,
                 or
                 strangers
                 whom
                 we
                 esteem
                 ;
                 and
                 so
                 we
                 set
                 a
                 value
                 on
                 their
                 Pictures
                 ,
                 on
                 their
                 Letters
                 or
                 Hand-writing
                 ,
                 or
                 any
                 thing
                 belonging
                 to
                 them
                 .
              
               
                 2.
                 
                 
                   Spiritual
                   Relation
                
                 to
                 God
                 and
                 his
                 Worship
                 ;
                 and
                 the
                 regard
                 to
                 these
                 he
                 calls
                 Reverence
                 .
              
            
          
           
             And
             that
             lies
             in
             these
             things
             :
             
               
                 (
                 1.
                 )
                 Discrimination
                 from
                 common
                 use
                 .
              
               
                 (
                 2.
                 )
                 Consecration
                 to
                 a
                 sacred
                 use
                 .
              
               
                 (
                 3.
                 )
                 
                   Suitable
                   Vsage
                
                 of
                 them
                 in
                 regard
                 of
                 that
                 relation
                 .
              
            
          
           
           
             But
             if
             you
             ask
             wherein
             the
             difference
             of
             this
             lies
             from
             Worship
             ,
             He
             saith
             ,
             from
             the
             greatest
             Divines
             of
             your
             Church
             ,
             that
          
           
             (
             2.
             )
             Worship
             hath
             a
             respect
             to
             
               Power
               and
               Superiority
            
             ;
             and
             that
             is
             
               
                 1.
                 
                 Civil
                 ;
                 in
                 regard
                 of
                 the
                 Power
                 and
                 Authority
                 of
                 Magistrates
                 .
              
               
                 2.
                 
                 Religious
                 ;
                 in
                 regard
                 of
                 
                   Gods
                   peculiar
                   Soveraignty
                
                 over
                 us
                 ,
              
            
          
           
             And
             that
             is
             twofold
             ,
             
               
                 1.
                 
                 Internal
                 in
                 
                   
                     Submission
                     ,
                  
                   
                     Dependence
                     .
                  
                
              
               
                 2.
                 
                 External
                 ;
                 which
                 must
                 be
                 ,
                 
                   
                     1.
                     
                     Such
                     as
                     express
                     our
                     submission
                     and
                     dependence
                     ;
                     as
                     
                       
                         1.
                         
                         Sacrifice
                         .
                         2.
                         
                         
                           Solemn
                           invocation
                        
                         .
                         3.
                         
                         Adoration
                         .
                         4.
                         
                         Vows
                         .
                         5.
                         
                         
                           Swearing
                           by
                           him
                        
                         ,
                         &c.
                         
                      
                    
                  
                   
                     2.
                     
                     They
                     must
                     be
                     peculiar
                     to
                     himself
                     .
                     
                       
                         1.
                         
                         From
                         the
                         dictate
                         of
                         Nature
                         ,
                         as
                         to
                         the
                         peculiarity
                         of
                         
                           Gods
                           Soverainty
                        
                         .
                      
                       
                         
                         2.
                         
                         From
                         the
                         Will
                         of
                         God
                         ,
                         which
                         appropriates
                         such
                         Acts
                         to
                         himself
                         .
                      
                       
                         3.
                         
                         From
                         the
                         consent
                         of
                         Nations
                         and
                         
                           the
                           Christian
                           Church
                        
                         .
                      
                    
                  
                
              
            
          
           
             Therefore
             the
             giving
             that
             Worship
             which
             is
             
               due
               to
               God
            
             ,
             and
             doth
             express
             our
             subjection
             to
             him
             ,
             to
             any
             thing
             besides
             him
             ,
             is
             violation
             of
             the
             Rights
             of
             
               Gods
               Soveraignty
            
             ;
             and
             if
             it
             be
             given
             to
             any
             creature
             ,
             it
             receives
             its
             denomination
             from
             the
             Nature
             of
             that
             Creature
             to
             which
             it
             is
             given
             .
             
               
                 (
                 1.
                 )
                 To
                 
                   Animate
                   Creatures
                
                 .
                 
                   
                     Angels
                     .
                     
                       
                         Good.
                         
                      
                       
                         Bad.
                         
                      
                    
                  
                   
                     Dead
                     men
                     .
                     
                       
                         Saints
                         .
                      
                       
                         Wicked
                         .
                      
                    
                  
                   
                     Brutes
                     of
                     all
                     sorts
                     .
                  
                
              
               
                 (
                 2.
                 )
                 To
                 Inanimate
                 .
                 
                   
                     Natural
                     .
                     
                       
                         Elements
                         .
                      
                       
                         Minerals
                         .
                      
                       
                         Plants
                         .
                      
                    
                  
                   
                     Artificial
                     ;
                     made
                     to
                     represent
                     the
                     objects
                     of
                     Worship
                     ,
                     and
                     therefore
                     called
                     Images
                     .
                  
                
              
            
          
           
           
             Which
             is
             properly
             Idolatry
             ,
             being
             the
             worship
             of
             a
             representation
             ;
             but
             because
             that
             word
             Idol
             is
             extended
             to
             any
             creature
             to
             which
             the
             Worship
             proper
             to
             God
             is
             given
             ,
             therefore
             every
             such
             kind
             of
             Worship
             is
             in
             Scripture
             ,
             and
             by
             the
             
               Christian
               Church
            
             called
             Idolatry
             .
             And
             by
             this
             Scheme
             of
             Dr.
             
             St.'s
             notion
             of
             these
             things
             ,
             you
             may
             easily
             understand
             the
             difference
             he
             puts
             between
             Reverence
             and
             Worship
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             
               T.
               G.
            
             saith
             ,
             
               The
               Church
               of
            
             Rome
             
               requires
               by
               the
               terms
               of
               Communion
               with
               her
               ,
            
             
             
               no
               more
               than
               Reverence
               ,
               or
               Honorary
               respect
               to
               Images
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Why
             doth
             
               T.
               G.
            
             go
             about
             thus
             to
             impose
             on
             his
             Readers
             without
             answering
             what
             Dr.
             St.
             had
             produced
             to
             the
             contrary
             ?
             From
             three
             things
             .
             
               
                 1.
                 
                 From
                 the
                 Decrees
                 of
                 the
                 
                   second
                   Council
                   of
                
                 Nice
                 .
              
               
                 2.
                 
                 From
                 the
                 constant
                 opinion
                 of
                 their
                 most
                 
                   eminent
                   Divines
                
                 ,
                 both
                 before
                 ,
                 and
                 after
                 the
                 Council
                 of
                 Trent
                 .
              
               
                 3.
                 
                 From
                 the
                 publick
                 and
                 allowed
                 Practises
                 of
                 their
                 Church
                 .
                 
                   
                     1.
                     
                     In
                     Consecration
                     of
                     Images
                     for
                     Worship
                     ;
                     with
                     Forms
                     prescribed
                     in
                     the
                     
                       Roman
                       Pontifical
                    
                     .
                  
                   
                     2.
                     
                     In
                     Supplication
                     before
                     them
                     ,
                     with
                     prostrations
                     and
                     all
                     other
                     Acts
                     
                     of
                     Worship
                     which
                     the
                     Heathens
                     used
                     towards
                     them
                     .
                  
                   
                     3.
                     
                     In
                     
                       Solemn
                       Processions
                    
                     with
                     Images
                     ,
                     with
                     the
                     same
                     kind
                     of
                     Pomp
                     and
                     Ceremony
                     which
                     was
                     used
                     in
                     
                       Heathen
                       Rome
                    
                     .
                  
                
              
            
          
           
             And
             after
             all
             this
             can
             
               T.
               G.
            
             have
             the
             confidence
             to
             say
             ,
             this
             is
             only
             
               Honorary
               Respect
            
             without
             answering
             to
             any
             one
             of
             these
             particulars
             ,
             which
             were
             purposely
             alledged
             to
             prove
             the
             contrary
             ?
          
        
         
           
             R.
             P.
             
          
           
             But
             now
             Sir
             look
             to
             your self
             ,
             for
             the
             
               Patronus
               bonae
               Fidei
            
             knocks
             all
             down
             before
             him
             ,
             and
             proves
             
               bowing
               to
               the
               Altar
               practised
               in
               the
               Church
               of
            
             England
             
               to
               be
               worse
               than
               Popish
               or
               Egyptian
               Idolatry
               .
            
          
        
         
           
             P.
             D.
             
          
           
             I
             hope
             not
             worse
             than
             the
             Power
             of
             Excommunication
             ,
             which
             the
             same
             excellent
             Advocate
             for
             Fanaticks
             hath
             bestowed
             as
             ill
             names
             upon
             and
             with
             as
             little
             Reason
             :
             but
             such
             as
             it
             is
             I
             am
             prepared
             to
             receive
             it
             .
          
        
         
           
             R.
             P.
             
          
           
             The
             
               Patronus
               bonae
               Fidei
            
             saith
             ,
             that
             ,
             
               However
               Dr.
            
             St.
             
               wheadled
               and
               blinded
               with
               preferments
            
             (
             for
             that
             is
             the
             meaning
             of
             T.
             G.'s
             &c.
             )
             
               endeavours
               to
               palliate
               this
               kind
               of
               Adoration
               ,
            
             
             
               and
               to
               vindicate
               it
               from
               the
               crime
               of
               Idolatry
               ,
               yet
               I
               doubt
               not
               to
               affirm
               ,
               that
               this
               bowing
               outvies
               
               the
               Idolatry
               both
               of
            
             Egyptians
             and
             Romanists
             ,
             
               not
               only
               in
               horrible
               iniquity
               and
               enormitie
               ,
               but
               in
               madness
               and
               folly
               .
            
          
        
         
           
             F.
             C.
             
          
           
             Who
             is
             this
             
               Patronus
               bonae
               Fidei
            
             ,
             you
             speak
             so
             much
             of
             ?
             He
             is
             a
             good
             man
             I
             warrant
             him
             .
             He
             speaks
             home
             to
             the
             business
             .
          
        
         
           
             P.
             D.
             
          
           
             Yes
             if
             ignorance
             and
             confidence
             doth
             it
             :
             for
             never
             did
             man
             betray
             more
             than
             your
             Advocate
             in
             this
             saying
             .
          
        
         
           
             F.
             C.
             
          
           
             He
             will
             prove
             it
             I
             warrant
             you
             .
          
        
         
           
             P.
             D.
             
          
           
             Just
             as
             you
             did
             Kneeling
             at
             the
             Communion
             to
             be
             Idolatry
             ;
             if
             so
             well
             .
             But
             first
             for
             the
             
               Roman
               Idolatry
            
             .
          
        
         
           
             R.
             P.
             
          
           
             
               It
               is
               not
            
             ,
             saith
             he
             ,
             
               so
               much
               madness
               in
               them
               to
               adore
               the
               Lord
               Jesus
               under
               the
               species
               of
               bread
               ,
               as
               it
               is
               an
               error
               in
               them
               to
               believe
               transubstantiation
               .
            
             
             
               But
               it
               is
               an
               Hypochondriacal
               madness
               ,
               and
               giddy-brained
               stupidity
               for
               men
               to
               perform
               adoration
               towards
               that
               place
               ,
               where
               Christ
               is
               no
               more
               present
               than
               any
               where
               else
               ,
               and
               where
               neither
               the
               Table
               ,
               nor
               Altar
               ,
               nor
               any
               thing
               that
               is
               set
               upon
               the
               Table
               (
               unless
               perchance
               a
               clean
               Towel
               ,
               two
               Books
               richly
               bound
               ,
               or
               a
               pair
               of
               Candlesticks
               with
               two
               Candles
               in
               them
               ,
               not
               to
               be
               lighted
               ,
               till
               their
               minds
               be
               quite
               drunk
               with
               Popery
               )
               represent
               either
               Christ
               or
               his
               Image
               .
               A
               Fanatical
               Adoration
            
             he
             calls
             it
             ,
             
               without
               any
               Object
            
             .
          
        
         
           
           
             P.
             D.
             
          
           
             Call
             you
             this
             proving
             ?
             It
             is
             rather
             raving
             and
             foaming
             at
             the
             mouth
             .
             This
             is
             such
             biting
             as
             may
             endanger
             an
             Hydrophobia
             .
             There
             is
             no
             arguing
             with
             such
             a
             man
             ,
             but
             in
             a
             dark
             Room
             and
             under
             good
             Keepers
             .
             But
             that
             you
             may
             take
             no
             advantage
             by
             his
             sayings
             ;
             how
             can
             it
             be
             
               Idolatry
               without
               an
               Object
            
             ?
             i.e.
             Idolatry
             without
             an
             Idol
             .
             But
             can
             there
             be
             no
             Object
             of
             worship
             but
             what
             is
             visible
             ?
             What
             doth
             he
             worship
             himself
             ?
             Or
             rather
             whom
             do
             his
             Clients
             the
             Fanaticks
             worship
             ?
             Nothing
             ?
             Because
             not
             a
             
               visible
               object
            
             .
             Is
             not
             adoration
             a
             part
             of
             Worship
             ?
             If
             not
             ,
             it
             is
             no
             Idolatry
             to
             give
             it
             to
             an
             Image
             .
             If
             it
             be
             ,
             then
             bowing
             to
             an
             
               Invisible
               Object
            
             in
             a
             place
             dedicated
             to
             
               Divine
               Worship
            
             is
             giving
             to
             God
             that
             Worship
             ,
             which
             being
             given
             to
             an
             Image
             makes
             it
             Idolatry
             .
             I
             pray
             Sir
             do
             you
             answer
             for
             him
             .
          
        
         
           
             F.
             C.
             
          
           
             I
             understand
             you
             not
             .
          
        
         
           
             P.
             D.
             
          
           
             I
             thought
             so
             .
             But
             I
             will
             endeavour
             to
             make
             you
             understand
             me
             .
             Is
             the
             
               bowing
               down
            
             to
             an
             
               Image
               Idolatry
            
             ?
          
        
         
           
             F.
             C.
             
          
           
             Yes
             ,
             without
             all
             doubt
             .
          
        
         
           
             P.
             D.
             
          
           
             Is
             not
             
               Idolatry
               giving
            
             to
             a
             Creature
             
               the
               Worship
               that
               is
               due
               to
               God
               ?
            
          
        
         
           
             F.
             C.
             
          
           
             Yes
             .
          
        
         
           
           
             P.
             D.
             
          
           
             How
             can
             that
             be
             
               giving
               to
               a
               Creature
               the
               Worship
               due
               to
               God
            
             ;
             if
             it
             be
             not
             lawful
             to
             give
             this
             Worship
             to
             God
             which
             you
             give
             to
             the
             Creature
             ?
          
        
         
           
             F.
             C.
             
          
           
             I
             know
             not
             what
             you
             mean.
             
          
        
         
           
             P.
             D.
             
          
           
             Not
             yet
             ?
             Is
             not
             adoration
             of
             an
             
               Image
               ,
               Idolatry
            
             ?
          
        
         
           
             F.
             C.
             
          
           
             Yes
             ,
             I
             told
             you
             so
             once
             already
             .
          
        
         
           
             P.
             D.
             
          
           
             Then
             adoration
             is
             to
             be
             given
             to
             God.
             How
             else
             can
             the
             giving
             it
             to
             a
             Creature
             make
             it
             Idolatry
             ?
          
        
         
           
             F.
             C.
             
          
           
             I
             do
             not
             well
             understand
             you
             ;
             but
             as
             far
             as
             I
             can
             guess
             ,
             you
             speak
             of
             
               bodily
               worship
            
             ;
             but
             alas
             !
             we
             know
             
               that
               God
               must
               be
               worshipped
               in
               Spirit
               and
               in
               Truth
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Who
             denies
             that
             ?
             But
             observe
             what
             follows
             ,
             then
             no
             man
             is
             guilty
             of
             Idolatry
             ,
             that
             doth
             not
             worship
             an
             
               Image
               in
               Spirit
               and
               in
               Truth
               :
            
             but
             the
             Law
             forbids
             
               bowing
               down
               to
               them
            
             and
             worshipping
             of
             them
             ;
             do
             you
             think
             that
             
               bowing
               down
            
             is
             meant
             of
             the
             Mind
             or
             of
             the
             Body
             ?
          
        
         
           
             F.
             C.
             
          
           
             What
             is
             it
             you
             would
             have
             by
             all
             these
             Questions
             ?
          
        
         
           
             P.
             D.
             
          
           
             No
             more
             but
             this
             ,
             that
             it
             is
             lawful
             to
             give
             
               external
               adoration
            
             to
             the
             Divine
             Majesty
             .
          
        
         
           
             F.
             C.
             
          
           
             And
             what
             then
             ?
          
        
         
           
           
             P.
             D.
             
          
           
             Is
             it
             lawful
             to
             give
             God
             that
             worship
             ,
             (
             which
             it
             is
             lawful
             to
             give
             absolutely
             )
             in
             a
             place
             set
             apart
             for
             his
             Worship
             ?
          
        
         
           
             F.
             C.
             
          
           
             That
             is
             a
             strange
             question
             indeed
             .
          
        
         
           
             P.
             D.
             
          
           
             See
             now
             ,
             what
             you
             have
             brought
             your self
             to
             ;
             to
             acknowledge
             that
             to
             be
             lawful
             which
             you
             so
             rashly
             called
             Idolatry
             .
          
        
         
           
             F.
             C.
             
          
           
             What
             is
             that
             ?
          
        
         
           
             P.
             D.
             
          
           
             Bowing
             in
             the
             Church
             ,
             in
             testimony
             of
             our
             adoration
             of
             the
             
               Divine
               Majesty
            
             .
          
        
         
           
             F.
             C.
             
          
           
             That
             is
             not
             it
             ;
             but
             it
             is
             
               bowing
               to
               the
               Altar
            
             .
          
        
         
           
             P.
             D.
             
          
           
             Who
             knows
             best
             ?
             Those
             that
             made
             the
             Canon
             or
             you
             ?
             They
             declare
             they
             meant
             nothing
             else
             than
             what
             I
             have
             said
             ;
             and
             deny
             
               any
               Religious
               Worship
               to
               be
               given
               to
               the
               Altar
               .
            
             And
             would
             not
             you
             think
             it
             hard
             for
             us
             to
             accuse
             you
             for
             worshipping
             your
             Hats
             in
             prayer
             ,
             because
             you
             put
             them
             before
             your
             faces
             when
             you
             pray
             ;
             as
             you
             do
             us
             for
             worshipping
             the
             Altar
             ,
             because
             we
             bow
             towards
             it
             ?
          
        
         
           
             F.
             C.
             
          
           
             But
             you
             look
             towards
             the
             Altar
             when
             you
             bow
             .
          
        
         
           
           
             P.
             D.
             
          
           
             And
             are
             not
             your
             eyes
             upon
             your
             Hats
             when
             you
             pray
             ?
             And
             is
             not
             prayer
             a
             part
             of
             
               Gods
               immediate
               Worship
            
             ?
          
        
         
           
             F.
             C.
             
          
           
             But
             we
             call
             it
             
               bowing
               to
               the
               Altar
            
             .
          
        
         
           
             P.
             D.
             
          
           
             We
             may
             as
             well
             call
             yours
             ,
             
               praying
               to
               the
               Hat.
            
             
          
        
         
           
             F.
             C.
             
          
           
             Some
             do
             assign
             the
             reason
             of
             their
             worship
             from
             the
             
               Communion
               Table
            
             ,
             and
             we
             never
             do
             from
             our
             Hats
             .
          
        
         
           
             P.
             D.
             
          
           
             They
             do
             not
             assign
             the
             reason
             of
             their
             worship
             ;
             but
             the
             reason
             of
             that
             circumstance
             of
             it
             ,
             why
             that
             way
             rather
             than
             another
             ;
             which
             they
             parallel
             with
             the
             Jews
             worshipping
             of
             God
             towards
             the
             Ark
             and
             the
             Cherubims
             ,
             which
             yet
             were
             no
             objects
             of
             
               Divine
               Worship
            
             ,
             either
             by
             Gods
             appointment
             ,
             or
             the
             
               Jewish
               practice
            
             ,
             or
             in
             the
             opinion
             of
             some
             of
             the
             most
             learned
             Divines
             ,
             even
             of
             the
             
               Roman
               Church
            
             ;
             who
             make
             the
             most
             advantage
             they
             can
             of
             it
             ;
             
             as
             Dr.
             St.
             hath
             at
             large
             proved
             in
             his
             Answer
             to
             
               T.
               G.
            
             ;
             and
             I
             do
             not
             hear
             of
             any
             
               Reply
               T.
               G.
            
             hath
             made
             to
             it
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             the
             
               Patronus
               bonae
               Fidei
            
             saith
             ,
             
               the
               Papists
               have
               more
               reason
               to
               worship
               Christ
               on
               the
               supposition
               of
               Transubstantiation
               ,
               than
               you
               have
               to
               worship
            
             —
          
        
         
           
           
             P.
             D.
             
          
           
             What
             ?
             Speak
             out
             .
             
               The
               Altar
            
             ?
             we
             deny
             it
             to
             be
             any
             Object
             of
             Worship
             to
             us
             :
             If
             he
             means
             ,
             than
             to
             worship
             God
             with
             
               external
               adoration
               towards
               the
               Altar
            
             ,
             let
             him
             do
             that
             ,
             which
             he
             never
             yet
             did
             ,
             prove
             what
             he
             saith
             ;
             viz.
             that
             there
             is
             more
             reason
             to
             worship
             Christ
             under
             the
             bread
             on
             supposition
             of
             transubstantiation
             ,
             than
             for
             our
             giving
             
               external
               adoration
            
             to
             the
             
               Divine
               Majesty
            
             .
             For
             to
             give
             this
             adoration
             to
             God
             needs
             no
             other
             supposition
             but
             of
             his
             
               infinite
               Majesty
            
             and
             Omnipresence
             ;
             but
             to
             worship
             Christ
             on
             the
             Altar
             under
             the
             species
             of
             Bread
             ,
             doth
             not
             only
             suppose
             the
             truth
             of
             one
             of
             the
             most
             absurd
             suppositions
             in
             the
             world
             ,
             
               that
               the
               substance
               of
               the
               Bread
               is
               changed
               into
               the
               Body
               of
               Christ
               ,
               and
               the
               Body
               of
               Christ
               is
               there
               invisibly
               present
               under
               the
               species
               of
               Bread
               :
            
             but
             it
             supposes
             likewise
             these
             things
             .
             1.
             
             That
             the
             Body
             of
             Christ
             as
             united
             with
             the
             species
             of
             Bread
             is
             a
             
               proper
               object
            
             of
             
               Divine
               Adoration
            
             :
             i.
             e.
             that
             these
             two
             do
             make
             up
             one
             
               entire
               object
            
             of
             
               Divine
               Worship
            
             ;
             and
             then
             it
             follows
             that
             the
             sacramental
             species
             are
             a
             partial
             object
             of
             Divine
             Adoration
             ,
             for
             whatever
             goes
             to
             make
             up
             an
             object
             entire
             must
             have
             share
             with
             it
             ;
             which
             is
             quite
             another
             thing
             from
             an
             
             
               accidental
               connexion
            
             ,
             as
             of
             a
             Princes
             Robes
             together
             with
             his
             Person
             ;
             for
             no
             man
             ever
             said
             the
             Princes
             Garments
             made
             up
             with
             his
             Person
             an
             Object
             fit
             to
             be
             kneeled
             to
             in
             token
             of
             Subjection
             .
             But
             here
             is
             an
             union
             supposed
             between
             
               Christs
               Body
            
             and
             the
             Accidents
             ,
             and
             such
             an
             union
             by
             vertue
             whereof
             
               Divine
               Worship
            
             is
             directed
             to
             the
             species
             of
             Bread
             ,
             and
             consequentially
             to
             the
             Body
             of
             Christ
             as
             united
             thereto
             .
             2.
             
             It
             supposeth
             ,
             that
             the
             Body
             of
             Christ
             being
             thus
             united
             with
             the
             species
             of
             bread
             may
             receive
             all
             that
             worship
             which
             is
             due
             to
             God
             alone
             .
             Which
             is
             not
             very
             easie
             to
             prove
             .
             Because
             it
             doth
             not
             follow
             ,
             that
             where-ever
             a
             Body
             is
             ,
             there
             those
             things
             must
             be
             which
             do
             not
             result
             by
             necessary
             concomitancy
             from
             the
             being
             of
             a
             Body
             .
             For
             since
             it
             doth
             not
             follow
             by
             vertue
             of
             the
             Hypostatical
             union
             that
             where-ever
             the
             Divinity
             is
             ,
             the
             humane
             nature
             of
             Christ
             must
             be
             there
             also
             ;
             how
             doth
             it
             necessarily
             follow
             ,
             that
             where-ever
             the
             Body
             of
             Christ
             is
             ,
             the
             Divinity
             is
             so
             present
             as
             to
             make
             that
             Body
             become
             an
             Object
             of
             
               Divine
               Adoration
            
             ?
             We
             say
             the
             Foot
             is
             united
             to
             the
             Soul
             as
             well
             as
             the
             Head
             ,
             but
             do
             we
             therefore
             say
             that
             whatever
             is
             in
             the
             Soul
             is
             equally
             
             present
             in
             the
             Foot
             as
             in
             the
             Head
             ?
             as
             that
             the
             Foot
             reasons
             ,
             considers
             ,
             directs
             as
             the
             Head
             doth
             .
             It
             is
             not
             therefore
             
               bare
               union
            
             but
             the
             manner
             of
             Presence
             ,
             which
             doth
             make
             an
             Object
             fit
             for
             adoration
             .
             That
             Presence
             ought
             to
             be
             (
             if
             not
             glorious
             and
             becoming
             the
             
               Divine
               Majesty
            
             in
             that
             respect
             )
             yet
             so
             well
             attested
             ,
             as
             the
             Divinity
             of
             Christ
             was
             in
             his
             
               humane
               nature
            
             ,
             by
             the
             voice
             of
             Angels
             ,
             by
             Testimony
             of
             God
             himself
             from
             Heaven
             ,
             by
             miracles
             ,
             by
             Prophecies
             ,
             &c.
             
             But
             here
             is
             nothing
             like
             this
             ;
             no
             evidence
             being
             given
             of
             the
             
               Divine
               Presence
            
             under
             the
             Elements
             ,
             neither
             from
             sense
             ,
             nor
             reason
             ,
             nor
             Scripture
             .
             For
             the
             Scripture
             is
             only
             pretended
             to
             speak
             of
             the
             Body
             of
             Christ
             ,
             and
             not
             of
             his
             Divinity
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             by
             vertue
             of
             the
             
               hypostatical
               union
            
             where-ever
             the
             Body
             of
             Christ
             is
             ,
             his
             
               Divine
               Nature
            
             must
             be
             present
             too
             .
          
        
         
           
             P.
             D.
             
          
           
             That
             I
             know
             very
             well
             is
             commonly
             said
             by
             you
             ;
             but
             I
             pray
             consider
             these
             two
             things
             .
             (
             1.
             )
             If
             the
             Body
             of
             Christ
             may
             be
             present
             by
             reproduction
             of
             the
             same
             Body
             ;
             as
             some
             of
             your
             greatest
             and
             latest
             Divines
             have
             asserted
             ;
             then
             there
             is
             no
             such
             necessity
             of
             concomitancy
             of
             the
             Divinity
             of
             Christ
             ;
             because
             they
             say
             ,
             
               God
               may
               reproduce
               the
               same
               body
               without
               
               all
               the
               accidents
               of
               it
               ,
            
             and
             consequently
             without
             the
             
               Hypostatical
               Vnion
            
             .
             (
             2.
             )
             By
             the
             same
             way
             of
             Concomitancy
             they
             may
             hold
             the
             Persons
             of
             the
             Father
             and
             
               Holy
               Ghost
            
             to
             be
             under
             the
             species
             ,
             and
             to
             be
             there
             worshipped
             .
             For
             where
             the
             Body
             of
             Christ
             is
             ,
             there
             the
             soul
             is
             ;
             where
             Soul
             and
             Body
             is
             ,
             there
             the
             Divinity
             is
             ;
             where
             the
             Divinity
             is
             ,
             there
             the
             Person
             of
             the
             Son
             is
             ;
             and
             where
             the
             Person
             of
             the
             Son
             is
             ,
             there
             the
             Persons
             of
             the
             Father
             and
             
               Holy
               Ghost
            
             are
             too
             .
          
        
         
           
             R.
             P.
             
          
           
             You
             may
             account
             this
             an
             absurdity
             ,
             but
             we
             account
             it
             none
             at
             all
             :
             yea
             some
             of
             our
             Divines
             have
             said
             ,
             
               If
               the
               Holy
               Trinity
               were
               not
               every
               where
               ,
               yet
               it
               would
               be
               in
               the
               Eucharist
               ,
               by
               vertue
               of
               this
               Concomitancy
               .
            
          
        
         
           
             P.
             D.
             
          
           
             I
             do
             not
             now
             meddle
             with
             your
             opinions
             ;
             I
             only
             consider
             the
             
               Patronus
               bonae
               Fidei
            
             and
             his
             Brethren
             ,
             who
             do
             look
             on
             these
             as
             absurdities
             ,
             and
             yet
             are
             so
             foolish
             to
             say
             ,
             that
             our
             worshipping
             God
             towards
             the
             Altar
             is
             more
             absurd
             than
             your
             
               worshipping
               Christ
            
             on
             the
             Altar
             ,
             on
             supposition
             of
             Transubstantiation
             .
             But
             why
             worse
             than
             
               Egyptian
               Idolatry
            
             ,
             I
             beseech
             you
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               The
               Egyptians
            
             ,
             saith
             he
             ,
             
               pretended
               some
               colour
               for
               their
               Idolatry
               ,
               as
               
               than
               an
               Ape
               ,
               or
               a
               Cat
               ,
               or
               a
               Wolf
               ,
            
             
             &c.
             
               had
               some
               participation
               of
               the
               Divinity
               ;
               but
               those
               that
               bow
               down
               to
               a
               Wooden
               Table
               are
               themselves
               stocks
               :
            
             with
             much
             more
             to
             that
             purpose
             .
          
        
         
           
             P.
             D.
             
          
           
             Is
             such
             a
             man
             to
             be
             endured
             in
             a
             
               Christian
               Common-wealth
            
             (
             not
             to
             say
             a
             Church
             ,
             for
             excommunication
             he
             regards
             not
             )
             who
             parallels
             the
             adoration
             given
             only
             to
             the
             
               Divine
               Majesty
            
             (
             as
             our
             Church
             professeth
             )
             with
             the
             
               Worship
               of
               an
               Ape
            
             ,
             or
             a
             Cat
             ,
             or
             a
             Wolf
             ,
             &
             c
             ?
             Nay
             he
             makes
             
               the
               Egyptian
               Idolatry
            
             more
             reasonable
             than
             our
             Worship
             of
             God.
             The
             only
             thing
             that
             can
             excuse
             him
             is
             Rage
             and
             Madness
             ;
             and
             therefore
             I
             leave
             him
             to
             his
             Keeper
             .
             But
             I
             pray
             tell
             me
             ,
             was
             it
             meer
             kindness
             to
             the
             Church
             of
             England
             which
             made
             
               T.
               G.
            
             to
             produce
             all
             these
             passages
             at
             full
             length
             out
             of
             the
             
               Patronus
               bonae
               Fidei
            
             ?
             Or
             out
             of
             pure
             spite
             to
             Dr.
             St.
             by
             so
             often
             repeating
             the
             passage
             of
             his
             being
             
               delinitus
               &
               occaecatus
            
             ?
             And
             why
             in
             such
             a
             place
             ,
             where
             he
             pretends
             only
             to
             give
             an
             account
             of
             Dr.
             
             St.'s
             
               vain
               and
               endless
               Discourses
            
             ,
             doth
             he
             bring
             in
             this
             at
             large
             ?
             Is
             it
             only
             for
             his
             comfort
             to
             let
             him
             see
             ,
             there
             is
             one
             body
             at
             least
             in
             the
             world
             ,
             more
             foolish
             and
             impertinent
             than
             he
             ?
             We
             have
             seen
             enough
             
             of
             what
             
               T.
               G.
            
             ought
             not
             to
             have
             done
             ,
             let
             us
             now
             see
             what
             he
             saith
             Dr.
             
               St.
               ought
               to
               have
               done
            
             .
          
        
         
           
             R.
             P.
             
          
           
             
               The
               first
               thing
               to
               be
               done
               in
               a
               Dispute
               ,
            
             
             
               is
               to
               settle
               the
               state
               of
               the
               Controversie
               upon
               its
               true
               Grounds
               ,
               by
               laying
               down
               the
               true
               notion
               of
               the
               matter
               in
               debate
               ;
               therefore
               Dr.
            
             St.
             
               ought
               in
               the
               first
               place
               to
               have
               given
               us
               the
               true
               Notion
               of
               Idolatry
               in
               the
               nature
               of
               the
               Thing
               ;
               and
               then
               to
               have
               shewn
               that
               notion
               to
               have
               agreed
               to
               the
               honour
               and
               veneration
               which
               the
               Church
               of
            
             Rome
             
               in
               her
               Councils
               declares
               may
               be
               given
               to
               the
               Images
               of
               Christ
               and
               the
               Saints
               :
               but
               he
               chose
               rather
               to
               dazle
               the
               eyes
               of
               the
               Reader
               with
               the
               false
               lights
               of
               meer
               external
               Acts
               ,
               the
               obscure
               practice
               even
               of
               wiser
               Heathens
               ,
               and
               the
               clashing
               of
               School-Divines
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Now
             I
             hope
             we
             are
             come
             to
             something
             worthy
             of
             consideration
             .
             I
             like
             the
             method
             of
             proceeding
             very
             well
             .
             And
             I
             like
             Dr.
             
             St.'s
             Book
             the
             better
             ,
             because
             I
             think
             he
             pursued
             the
             right
             method
             ,
             beginning
             first
             with
             the
             Nature
             of
             Idolatry
             and
             
               Divine
               Worship
            
             ;
             and
             then
             coming
             to
             the
             first
             Particular
             of
             Image-worship
             ,
             which
             he
             hath
             handled
             with
             great
             care
             and
             exactness
             in
             respect
             of
             your
             Councils
             as
             well
             as
             your
             Practices
             and
             School-Divines
             .
          
        
         
           
           
             R.
             P.
             
          
           
             
               It
               is
               true
               ,
               he
               proposed
               well
               at
               first
               ,
            
             
             
               but
               like
               a
               Preacher
               that
               hath
               patched
               up
               a
               Sermon
               out
               of
               his
               note-book
               ,
               he
               names
               his
               Text
               ,
               and
               then
               takes
               his
               leave
               of
               it
               .
               For
               ,
               what
               he
               was
               to
               speak
               to
               ,
               was
               Idolatry
               in
               the
               nature
               of
               the
               thing
               ,
               independently
               of
               any
               positive
               Law
               ,
               whereas
               he
               speaks
               only
               of
               an
               Idolatry
               forbidden
               by
               a
               positive
               Law
               ;
               but
               if
               there
               be
               no
               Idolatry
               antecedent
               to
               a
               positive
               prohibition
               ,
               the
               Heathens
               could
               not
               be
               justly
               charged
               with
               Idolatry
               .
            
          
        
         
           
             P.
             D.
             
          
           
             In
             my
             mind
             ,
             he
             did
             not
             recede
             from
             his
             Text
             at
             all
             ,
             but
             pursued
             it
             closely
             ;
             but
             you
             are
             uneasie
             at
             his
             Application
             ,
             and
             therefore
             find
             fault
             with
             his
             handling
             his
             Text.
             What
             could
             a
             man
             speak
             to
             more
             pertinently
             as
             to
             Idolatry
             in
             the
             Nature
             of
             the
             thing
             ,
             than
             to
             consider
             ,
             what
             that
             is
             ,
             which
             is
             acknowledged
             to
             be
             Idolatry
             both
             in
             the
             Heathens
             and
             Arrians
             ;
             What
             that
             was
             which
             the
             
               Primitive
               Church
            
             accounted
             Idolatry
             in
             them
             ;
             What
             opinons
             those
             have
             of
             God
             ,
             whom
             the
             
               Roman
               Church
            
             do
             charge
             with
             Idolatry
             ;
             Wherein
             the
             Nature
             of
             
               Divine
               Worship
            
             consists
             ,
             not
             only
             with
             respect
             to
             positive
             commands
             ,
             but
             the
             general
             consent
             of
             mankind
             ;
             Did
             *
             he
             not
             expresly
             argue
             from
             the
             Reason
             and
             design
             of
             
               solemn
               Religious
               worship
            
             abstractly
             from
             positive
             
             Laws
             ?
             Did
             he
             not
             shew
             †
             from
             many
             Testimonies
             ,
             that
             the
             Heathens
             did
             look
             on
             some
             peculiar
             Rites
             of
             
               Divine
               worship
            
             as
             Sacred
             and
             Inviolable
             ,
             that
             they
             chose
             rather
             to
             dye
             ,
             than
             to
             give
             them
             any
             but
             a
             
               Divine
               Object
            
             ?
             It
             is
             true
             ,
             after
             this
             ,
             he
             enquires
             into
             the
             Law
             of
             God
             ,
             and
             what
             acts
             of
             worship
             he
             had
             appropriated
             to
             himself
             ;
             and
             was
             there
             not
             great
             Reason
             to
             do
             so
             ?
             Are
             we
             unconcerned
             in
             the
             Laws
             God
             made
             for
             his
             worship
             ?
             In
             my
             apprehension
             ,
             this
             was
             the
             great
             thing
             
               T.
               G.
            
             had
             to
             do
             ,
             to
             prove
             that
             Gods
             Law
             about
             worship
             was
             barely
             ceremonial
             ,
             and
             only
             respected
             the
             Jews
             ;
             but
             that
             we
             are
             left
             to
             the
             Liberties
             of
             the
             Law
             of
             Nature
             ,
             about
             
               Religious
               worship
            
             :
             but
             he
             neither
             doth
             this
             ,
             nor
             if
             he
             had
             done
             it
             ,
             had
             he
             overthrown
             Dr
             
             St.'s
             Book
             .
             For
             he
             proves
             in
             several
             places
             ,
             that
             the
             Heathens
             had
             the
             same
             distinctions
             of
             soveraign
             and
             
               inferiour
               worship
               ;
               absolute
            
             and
             relative
             ,
             which
             are
             used
             in
             the
             
               Roman
               Church
            
             ;
             and
             if
             these
             do
             excuse
             now
             ,
             they
             would
             have
             excused
             them
             ,
             who
             by
             Scripture
             and
             the
             consent
             of
             the
             Christian
             Church
             are
             condemned
             for
             Idolatry
             .
             And
             judge
             you
             now
             ,
             whether
             Dr.
             
               St.
               took
               leave
               of
               his
               Text
               ,
            
             whether
             he
             did
             not
             speak
             to
             Idolatry
             in
             the
             Nature
             of
             the
             thing
             ?
          
        
         
           
           
             R.
             P.
             
          
           
             But
             he
             saith
             ,
             
             
               the
               Heathens
               could
               not
               understand
               the
               nature
               and
               sinfulness
               of
               Idolatry
               if
               not
               from
               some
               Law
               of
               God
               ;
               which
               is
               in
               effect
               to
               clear
               the
               Heathens
               from
               Idolatry
               ,
               till
               that
               Law
               was
               delivered
               to
               them
               ;
               whereas
               S.
            
             Paul
             
               saith
               ,
               they
               had
               a
               Law
               written
               in
               their
               hearts
               ,
               whereby
               they
               might
               understand
               it
               ;
               and
               Dr.
            
             St.
             
               ought
               to
               have
               shewn
               wherein
               the
               deordination
               and
               sinfulness
               of
               Idolatry
               did
               consist
               antecedently
               to
               any
               positive
               prohibition
               ;
               and
               till
               this
               be
               done
               ,
               he
               can
               make
               no
               parallel
               between
               the
               Heathen
               Idolatry
               and
               that
               of
               the
               Roman
               Church
               .
            
          
        
         
           
             P.
             D.
             
          
           
             I
             am
             glad
             to
             find
             any
             thing
             that
             looks
             like
             a
             difficulty
             ,
             which
             may
             give
             an
             occasion
             of
             farther
             thoughts
             about
             this
             weighty
             matter
             ,
             and
             of
             clearing
             the
             Doctors
             mind
             concerning
             it
             .
             Herein
             I
             shall
             endeavour
             to
             explain
             these
             two
             things
             .
             1.
             
             How
             far
             Dr.
             St.
             doth
             make
             the
             nature
             and
             sinfulness
             of
             Idolatry
             to
             depend
             on
             the
             Law
             of
             God.
             2.
             
             Wherein
             the
             sinfulness
             of
             Idolatry
             doth
             consist
             abstractly
             from
             a
             positive
             Law.
             
          
           
             1.
             
             How
             far
             he
             makes
             the
             sinfulness
             of
             it
             to
             depend
             on
             a
             
               positive
               Law.
            
             
          
           
             1.
             
             He
             supposes
             
               Natural
               Religion
            
             to
             dictate
             these
             things
             .
             
             1.
             
             That
             God
             ought
             to
             be
             solemnly
             worshipped
             .
             2.
             
             That
             
             this
             worship
             ought
             to
             be
             peculiar
             to
             the
             
               Divine
               Nature
            
             in
             regard
             of
             his
             Soveraignty
             over
             us
             ,
             and
             the
             infinite
             distance
             between
             him
             and
             his
             Creatures
             .
             3.
             
             That
             the
             giving
             this
             solemn
             worship
             which
             is
             due
             to
             God
             to
             any
             Creature
             ,
             is
             the
             invading
             the
             Rights
             of
             his
             Soveraignty
             .
             Thence
             he
             shews
             from
             Aquinas
             ,
             that
             worship
             is
             not
             given
             to
             God
             because
             he
             needs
             it
             ,
             but
             that
             the
             belief
             of
             one
             God
             may
             hereby
             be
             confirmed
             in
             us
             by
             external
             and
             sensible
             Acts
             ,
             which
             cannot
             be
             done
             unless
             there
             be
             some
             peculiar
             Acts
             of
             his
             Worship
             .
             And
             external
             worship
             is
             a
             profession
             of
             internal
             ;
             acts
             being
             expressive
             of
             our
             minds
             as
             well
             as
             words
             .
             Thence
             he
             determines
             ,
             that
             Idolatry
             is
             a
             sin
             of
             the
             highest
             nature
             ,
             because
             it
             invades
             
               Gods
               peculiar
               Rights
            
             ;
             and
             implyes
             blasphemy
             in
             it
             ,
             because
             it
             takes
             away
             from
             God
             the
             peculiarity
             of
             his
             dominion
             .
             Are
             not
             these
             arguments
             drawn
             from
             the
             nature
             of
             
               the
               thing
            
             ,
             and
             not
             meerly
             from
             a
             positive
             Law
             ?
          
           
             2.
             
             Notwithstanding
             these
             dictates
             of
             
               natural
               Reason
            
             concerning
             the
             worship
             of
             God
             ,
             yet
             he
             supposes
             mankind
             to
             have
             been
             so
             corrupted
             as
             to
             have
             lost
             the
             sense
             of
             the
             sinfulness
             of
             giving
             
               divine
               worship
            
             to
             creatures
             .
             Which
             ,
             he
             saith
             ,
             they
             did
             
             chiefly
             on
             a
             threefold
             supposition
             .
             (
             1.
             )
             That
             God
             committed
             the
             Government
             of
             the
             world
             under
             him
             to
             some
             
               inferiour
               Deities
            
             .
             Or
             ,
             
             (
             2.
             )
             That
             God
             was
             the
             
               soul
               of
               the
               world
            
             ,
             and
             therefore
             the
             worship
             given
             to
             the
             parts
             of
             it
             did
             redound
             to
             him
             .
             Or
             (
             3.
             )
             That
             
               external
               adoration
            
             was
             below
             him
             ,
             and
             that
             the
             service
             due
             to
             God
             was
             that
             of
             our
             minds
             ,
             and
             the
             other
             might
             be
             given
             to
             Creatures
             .
          
           
             3.
             
             That
             God
             saw
             it
             necessary
             to
             revive
             the
             peculiarity
             of
             his
             worship
             by
             his
             Law
             given
             in
             the
             Decalogue
             ;
             which
             although
             given
             to
             the
             Jews
             ,
             was
             of
             
               an
               eternal
            
             and
             
               immutable
               nature
            
             ,
             being
             not
             built
             on
             any
             reason
             peculiar
             to
             them
             ,
             but
             common
             to
             all
             mankind
             ;
             and
             on
             this
             account
             the
             
               Christian
               Church
            
             did
             look
             on
             the
             same
             Law
             as
             obliging
             all
             Christians
             ;
             as
             the
             Doctour
             hath
             proved
             in
             several
             places
             before
             cited
             .
          
           
             4.
             
             That
             when
             the
             Apostles
             went
             abroad
             to
             reclaim
             the
             world
             from
             Idolatry
             ,
             they
             made
             use
             of
             no
             other
             notion
             of
             it
             ,
             than
             what
             was
             received
             among
             the
             Jews
             ;
             and
             by
             the
             Reasons
             on
             which
             the
             Law
             of
             God
             was
             founded
             ,
             they
             convinced
             the
             world
             of
             that
             sin
             of
             Idolatry
             ,
             which
             by
             the
             corruption
             of
             mankind
             ,
             and
             the
             custom
             of
             the
             world
             they
             had
             lost
             the
             
             sense
             of
             .
             And
             this
             was
             plainly
             the
             meaning
             of
             Dr.
             
             St.'s
             words
             to
             any
             unprejudiced
             mind
             ,
             as
             appears
             by
             laying
             these
             things
             together
             ;
             which
             are
             all
             contained
             in
             the
             same
             discourse
             .
             If
             we
             say
             the
             Gentiles
             had
             lost
             the
             sense
             of
             other
             sins
             ,
             as
             it
             is
             evident
             they
             had
             ,
             and
             the
             Apostles
             made
             use
             of
             the
             Law
             of
             God
             to
             convince
             them
             ;
             doth
             it
             hence
             follow
             that
             the
             sinfulness
             of
             those
             things
             did
             barely
             depend
             upon
             a
             positive
             Law
             ?
             And
             therefore
             the
             notion
             of
             Idolatry
             may
             be
             said
             to
             be
             new
             ,
             not
             as
             though
             it
             were
             not
             against
             the
             principles
             of
             
               Natural
               Religion
            
             ,
             but
             because
             they
             had
             lost
             the
             sense
             of
             them
             :
             so
             the
             Law
             of
             Moses
             was
             a
             
               new
               Law
            
             though
             it
             revived
             the
             Law
             of
             Nature
             in
             its
             moral
             precepts
             ;
             the
             doctrine
             of
             Christ
             was
             a
             
               new
               doctrine
            
             to
             the
             world
             although
             most
             agreeable
             to
             the
             principles
             of
             natural
             reason
             .
          
           
             (
             2.
             )
             The
             sinfulness
             of
             Idolatry
             according
             to
             
               natural
               Religion
            
             consists
             in
             these
             things
             .
             (
             1.
             )
             In
             taking
             away
             the
             due
             sense
             of
             the
             Distance
             between
             God
             and
             his
             Creatures
             :
             which
             is
             a
             violation
             of
             the
             Rights
             of
             his
             Soveraignty
             ,
             and
             consequently
             it
             is
             
               crimen
               laesae
               Majestatis
               Divinae
            
             ,
             or
             Treason
             against
             the
             
               Divine
               Majesty
            
             .
             (
             2.
             )
             In
             neglecting
             to
             give
             God
             the
             
             worship
             which
             was
             proper
             to
             him
             .
             And
             this
             was
             the
             consequent
             of
             Idolatry
             ;
             and
             not
             as
             though
             the
             Nature
             of
             Idolatry
             did
             lye
             barely
             
               in
               not
               giving
               to
               God
               the
               worship
               due
               to
               him
               ,
            
             as
             
               T.
               G.
            
             seems
             to
             suggest
             :
             
             but
             when
             men
             did
             accustome
             themselves
             to
             the
             worship
             of
             Idols
             ,
             they
             grew
             so
             fond
             of
             their
             own
             inventions
             ,
             that
             they
             had
             five
             
               Ave
               Maries
            
             for
             one
             
               Pater
               Noster
            
             ,
             and
             so
             the
             worship
             of
             God
             came
             to
             be
             almost
             lost
             in
             the
             croud
             of
             Deities
             which
             they
             joyned
             with
             him
             .
             (
             3.
             )
             In
             worshipping
             
               bad
               Spirits
            
             ,
             instead
             of
             good
             ones
             ;
             which
             craftily
             insinuated
             themselves
             among
             the
             Idolaters
             under
             the
             pretence
             of
             
               Inferiour
               Deities
            
             .
             For
             so
             the
             people
             still
             believed
             them
             to
             be
             
               good
               Spirits
            
             ,
             and
             their
             learned
             men
             defied
             all
             those
             who
             said
             they
             worshipped
             any
             other
             ,
             as
             Dr.
             St.
             hath
             shewed
             ;
             
             yet
             the
             Christians
             proved
             they
             were
             evil
             ,
             because
             they
             received
             that
             worship
             from
             them
             ,
             which
             the
             good
             ones
             would
             not
             do
             .
             (
             4.
             )
             In
             disparaging
             the
             
               Divine
               Nature
            
             by
             making
             Images
             to
             represent
             him
             ,
             (
             which
             suggested
             mean
             thoughts
             of
             God
             to
             their
             minds
             ,
             lessening
             the
             apprehensions
             of
             the
             Greatness
             of
             his
             Majesty
             )
             and
             hoping
             to
             please
             God
             by
             worshipping
             such
             representations
             of
             him
             .
             Which
             
             he
             thought
             so
             dishonourable
             to
             himself
             ,
             that
             he
             forbids
             it
             by
             a
             severe
             Law
             ,
             and
             punished
             the
             transgressours
             of
             it
             ;
             and
             from
             hence
             the
             Christian
             Church
             hath
             accounted
             the
             same
             thing
             unlawful
             to
             them
             ,
             because
             so
             dishonourable
             to
             God.
             (
             5.
             )
             In
             taking
             away
             that
             dependence
             upon
             God
             ,
             which
             he
             expects
             from
             his
             Creatures
             .
             For
             when
             they
             suppose
             that
             God
             hath
             committed
             the
             care
             of
             these
             things
             to
             any
             inferiour
             beings
             ,
             they
             are
             apt
             to
             make
             their
             addresses
             to
             them
             more
             frequently
             because
             of
             a
             vicinity
             of
             Nature
             to
             them
             ;
             and
             to
             depend
             upon
             them
             for
             help
             in
             time
             of
             need
             ;
             which
             takes
             off
             that
             entire
             trust
             in
             God
             which
             is
             most
             agreeable
             to
             his
             
               Wisdom
               ,
               Goodness
            
             and
             Providence
             .
             (
             6.
             )
             In
             giving
             
               divine
               worship
            
             to
             vile
             and
             
               wicked
               men
            
             instead
             of
             God.
             This
             was
             an
             aggravation
             of
             Idolatry
             ,
             and
             increased
             the
             sinfulness
             of
             it
             ;
             although
             the
             nature
             of
             Idolatry
             doth
             not
             lye
             in
             giving
             
               divine
               worship
            
             to
             
               bad
               men
            
             ,
             but
             to
             
               any
               Creatures
            
             .
             And
             in
             this
             particular
             lay
             the
             abominable
             sinfulness
             of
             the
             
               Poetical
               Idolatry
            
             among
             the
             Greeks
             and
             Romans
             ,
             which
             was
             in
             this
             respect
             worse
             than
             of
             the
             most
             barbarous
             Nations
             we
             ever
             read
             of
             .
             (
             7.
             )
             The
             more
             vile
             the
             practices
             ,
             the
             more
             mean
             the
             submissions
             ,
             the
             more
             
             gross
             the
             errours
             of
             Idolaters
             were
             ,
             the
             greater
             was
             the
             sinfulness
             of
             Idolatry
             .
             Hence
             the
             
               filthy
               and
               obscene
               Actions
            
             of
             the
             
               Eastern
               ,
               Greek
            
             and
             
               Roman
               Idolatries
            
             ;
             the
             
               mean
               submissions
            
             and
             the
             
               gross
               errours
            
             of
             the
             
               Egyptian
               Idolatries
            
             heightned
             the
             sinfulness
             of
             them
             .
             These
             are
             the
             main
             things
             wherein
             the
             sinfulness
             of
             Idolatry
             did
             consist
             ,
             abstractly
             from
             any
             
               positive
               Law.
            
             You
             see
             how
             freely
             I
             give
             them
             to
             you
             upon
             such
             an
             invitation
             ,
             and
             much
             good
             may
             they
             do
             you
             .
             If
             Dr.
             St.
             had
             thought
             
               T.
               G.
            
             had
             desired
             any
             such
             thing
             from
             him
             ,
             I
             do
             believe
             he
             would
             have
             added
             not
             only
             a
             seventh
             ,
             
             but
             an
             
               eighth
               Chapter
            
             for
             his
             sake
             on
             such
             a
             subject
             as
             this
             ,
             which
             it
             is
             so
             easie
             to
             inlarge
             upon
             .
             But
             I
             stop
             for
             fear
             
               T.
               G.
            
             should
             think
             I
             am
             only
             patching
             up
             a
             Sermon
             out
             of
             Note-books
             ,
             yet
             I
             think
             I
             have
             not
             taken
             leave
             of
             my
             Text.
             
          
        
         
           
             R.
             P.
             
          
           
             Did
             you
             ever
             hear
             of
             the
             
               speaking
               Trumpet
            
             ?
          
        
         
           
             P.
             D.
             
          
           
             What
             hath
             the
             
               speaking
               Trumpet
            
             to
             do
             with
             Idolatry
             ?
             I
             am
             afraid
             I
             waked
             you
             out
             of
             some
             pleasant
             dream
             ,
             you
             talk
             so
             far
             off
             from
             the
             business
             .
             Now
             I
             think
             of
             it
             ,
             I
             have
             found
             it
             by
             the
             train
             of
             thoughts
             ,
             in
             Mr.
             Hobs
             his
             way
             .
             Text
             led
             you
             to
             preaching
             ,
             and
             preaching
             
             to
             the
             
               speaking
               Trumpet
            
             ,
             because
             of
             the
             rare
             invention
             of
             the
             Virtuoso
             to
             have
             one
             Parson
             to
             preach
             to
             a
             
               whole
               County
            
             .
          
        
         
           
             R.
             P.
             
          
           
             No
             ,
             that
             is
             not
             it
             .
             
               T.
               G.
            
             brings
             it
             in
             on
             the
             occasion
             of
             this
             dispute
             .
          
        
         
           
             P.
             D.
             
          
           
             Doth
             he
             truly
             ?
             But
             how
             comes
             it
             in
             ?
             As
             the
             man
             brought
             in
             Hercules
             into
             his
             Sermon
             by
             Head
             and
             Shoulders
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               T.
               G.
            
             is
             a
             man
             of
             a
             great
             reach
             ;
             and
             therefore
             he
             may
             be
             allowed
             to
             bring
             in
             a
             thing
             ,
             which
             another
             man
             would
             never
             have
             thought
             of
             .
          
        
         
           
             P.
             D.
             
          
           
             But
             I
             pray
             how
             ?
          
        
         
           
             R.
             P.
             
          
           
             You
             know
             the
             Virtuoso
             argued
             thus
             ,
             
               If
               the
               speaking
               Trumpet
               might
               be
               made
               to
               carry
               the
               voice
               a
               League
               ,
               then
               eight
               mile
               about
               ,
               if
               eight
               mile
               ,
               then
               round
               a
               whole
               County
               ,
               and
               then
               why
               not
               from
               one
               Nation
               to
               another
               ,
               there
               being
               no
               stop
               in
               Art
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             This
             is
             very
             ridiculous
             ;
             but
             how
             doth
             
               T.
               G.
            
             apply
             it
             ?
          
        
         
           
             R.
             P.
             
          
           
             To
             Dr.
             
             St.'s
             argument
             against
             
               relative
               Worship
            
             ;
             
             
               who
               saith
               that
               by
               vertue
               of
               that
               ,
               men
               may
               worship
               the
               Sun
               ,
               the
               Stars
               ,
               the
               Earth
               ,
               or
               any
               other
               Creature
               .
            
          
        
         
           
             P.
             D.
             
          
           
             And
             doth
             not
             the
             argument
             hold
             ?
          
        
         
           
             R.
             P.
             
          
           
             No
             ;
             
               T.
               G.
            
             saith
             ,
             
               it
               is
               like
               the
               Virtuoso's
               arguing
               about
               the
               speaking
               Trumpet
               .
            
          
        
         
           
           
             P.
             D.
             
          
           
             I
             pray
             tell
             how
             .
             In
             my
             mind
             
               T.
               G.
            
             rather
             imitates
             the
             
               Virtuoso's
               swiming
               on
               the
               Table
            
             ;
             for
             he
             puffs
             and
             blows
             ,
             and
             moves
             all
             the
             joynts
             of
             his
             Body
             ,
             but
             he
             is
             on
             the
             Table
             still
             .
             The
             difficulty
             remains
             just
             where
             it
             was
             ;
             and
             the
             
               speaking
               Trumpet
            
             takes
             away
             none
             of
             the
             force
             of
             it
             .
             For
             the
             parity
             of
             Reason
             holds
             in
             one
             case
             ,
             which
             it
             is
             ridiculous
             to
             imagine
             in
             the
             other
             .
          
        
         
           
             R.
             P.
             
          
           
             T.
             G.
             saith
             ,
             
               there
               is
               a
               conformity
               between
               it
               ,
               and
               the
               extension
               of
               worship
               to
               any
               Creature
               .
               For
               ,
            
             he
             saith
             ,
             
               there
               is
               a
               stop
               in
               nature
               .
            
          
        
         
           
             P.
             D.
             
          
           
             How
             and
             where
             ?
             For
             why
             may
             not
             I
             worship
             God
             in
             
               any
               creature
            
             as
             well
             as
             by
             
               an
               Image
            
             ?
             Where
             are
             the
             measures
             and
             bounds
             fixed
             ,
             that
             thus
             far
             we
             may
             go
             and
             no
             farther
             ?
             Why
             may
             we
             not
             worship
             Trees
             ,
             and
             Fountains
             ,
             Earth
             ,
             and
             Water
             ,
             and
             the
             whole
             Host
             of
             Heaven
             as
             well
             as
             an
             Image
             ?
             if
             we
             have
             due
             apprehensions
             of
             God
             in
             our
             minds
             as
             the
             Creator
             of
             them
             ,
             and
             do
             not
             suffer
             our
             worship
             to
             rest
             absolutely
             on
             the
             Creatures
             ,
             but
             intend
             to
             carry
             it
             at
             last
             to
             God
             ,
             and
             
               to
               fall
               only
               after
               an
               inferiour
               manner
               upon
               them
               .
            
             I
             cannot
             for
             my
             heart
             find
             out
             
               this
               stop
               in
               nature
            
             .
             For
             the
             reason
             of
             
               relative
               worship
            
             as
             to
             an
             Image
             is
             
             bare
             imagination
             ,
             supposing
             that
             person
             to
             be
             present
             who
             deserves
             worship
             :
             but
             in
             the
             Worship
             of
             the
             Creatures
             ,
             there
             is
             a
             
               real
               presence
            
             of
             the
             Divinity
             ,
             and
             a
             certain
             relation
             which
             the
             Creatures
             have
             to
             God
             ;
             why
             therefore
             may
             I
             not
             worship
             God
             in
             any
             of
             his
             Creatures
             ,
             as
             well
             as
             by
             an
             Image
             ?
             and
             so
             the
             ancient
             Idolatry
             of
             the
             World
             ,
             which
             the
             
               Christian
               Religion
            
             rooted
             out
             ,
             may
             by
             the
             help
             of
             this
             trick
             of
             
               Relative
               Worship
            
             be
             revived
             again
             .
          
        
         
           
             R.
             P.
             
          
           
             You
             run
             too
             fast
             .
             For
             
               T.
               G.
            
             saith
             ,
             
               the
               Creatures
               ever
               since
               sense
               prevailed
               against
               reason
               ,
            
             
             
               are
               become
               like
               stumbling-blocks
               to
               the
               souls
               of
               men
               ,
               and
               a
               snare
               to
               the
               feet
               of
               the
               unwise
               ,
               to
               allure
               and
               draw
               them
               to
               the
               worship
               of
               them
               .
            
          
        
         
           
             P.
             D.
             
          
           
             And
             do
             you
             think
             Images
             (
             but
             that
             they
             are
             set
             so
             high
             )
             have
             not
             more
             of
             the
             Nature
             of
             Stumbling-blocks
             in
             them
             ?
             Are
             they
             such
             immaterial
             and
             insensible
             things
             ,
             when
             S.
             Augustine
             saith
             ,
             
               their
               very
               fashion
               and
               shape
               is
               apt
               to
               move
               men
               more
               ,
               and
               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
            
             ;
             as
             Dr.
             St.
             observed
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             
               T.
               G.
            
             adds
             ,
             
               that
               those
               very
               Divines
               of
               the
               Church
               of
            
             Rome
             
               who
               do
               admit
               
               the
               consequence
               in
               speculation
               ,
               and
               do
               not
               condemn
               the
               practice
               of
               it
               in
               Philosophical
               and
               contemplative
               men
               ,
               who
               consider
               the
               creatures
               purely
               as
               the
               works
               of
               God
               ,
               and
               as
               it
               were
               behold
               him
               present
               in
               them
               ;
               do
               notwithstanding
               utterly
               condemn
               the
               common
               and
               promiscuous
               use
               of
               it
               in
               the
               vulgar
               ,
               as
               exposing
               them
               to
               manifest
               danger
               of
               being
               seduced
               by
               the
               tempting
               beauty
               and
               astonishing
               power
               of
               the
               Creatures
               ,
               to
               forget
               the
               Creator
               and
               worship
               them
               .
            
          
        
         
           
             P.
             D.
             
          
           
             What
             is
             become
             of
             the
             
               speaking
               Trumpet
            
             now
             ?
             and
             of
             the
             
               stop
               in
               nature
            
             ?
             All
             the
             danger
             ,
             it
             seems
             ,
             is
             in
             the
             dulness
             and
             stupidity
             of
             the
             People
             .
             And
             yet
             ,
             if
             I
             mistake
             not
             ,
             
               T.
               G.
            
             hath
             provided
             against
             this
             ,
             when
             he
             saith
             ,
             
               the
               difference
               is
               so
               great
               between
               vulgar
               Heathens
               and
               Christians
               ,
            
             
             
               as
               to
               the
               Believing
               in
               one
               God
               the
               Father
               Almighty
               ,
               Maker
               of
               Heaven
               and
               Earth
               ,
               and
               of
               all
               things
               visible
               and
               invisible
               .
            
             If
             the
             common
             people
             have
             so
             firm
             and
             settled
             a
             Notion
             of
             this
             in
             their
             minds
             ,
             they
             may
             as
             easily
             pass
             from
             the
             Scale
             of
             Creatures
             to
             the
             Creatour
             ,
             as
             from
             an
             Image
             to
             what
             is
             represented
             by
             it
             .
             Is
             there
             so
             much
             danger
             they
             should
             stop
             in
             the
             Creatures
             ;
             and
             none
             at
             all
             they
             should
             
               stop
               in
               Images
            
             ;
             when
             himself
             confesseth
             ,
             
               it
               is
               Idolatry
               to
               worship
               the
               
               Images
               themselves
               ?
            
             And
             since
             Dr.
             
               St
               ▪
            
             hath
             shewn
             from
             their
             own
             Divines
             ,
             
             how
             many
             wayes
             Idolatry
             may
             be
             committed
             in
             the
             worship
             of
             Images
             .
             (
             1.
             )
             If
             
               proper
               Latria
            
             or
             
               Divine
               Worship
            
             be
             given
             to
             an
             Image
             ,
             it
             becomes
             an
             Idol
             .
             Nay
             Bellarmine
             saith
             ,
             
               that
               those
               who
               worshipped
               an
               Image
               of
               Christ
               with
               Divine
               Honours
               ,
               although
               it
               were
               for
               the
               sake
               of
               Christ
               ,
               and
               not
               of
               the
               Image
               ,
               did
               commit
               Idolatry
               .
               Therefore
               ,
            
             he
             saith
             ,
             
               those
               were
               condemned
               for
               hereticks
               ,
               who
               gave
               Divine
               Worship
               to
               the
               Image
               of
               Christ.
            
             If
             then
             the
             people
             happen
             to
             give
             
               Divine
               Worship
            
             to
             an
             Image
             ,
             although
             they
             no
             not
             believe
             it
             to
             be
             so
             ,
             yet
             this
             doth
             not
             excuse
             them
             from
             
               Idolatry
               ;
               for
            
             ,
             saith
             he
             ,
             
               although
               a
               man
               pretend
               in
               words
               ,
               the
               Worship
               to
               be
               Relative
               ,
               or
               for
               the
               sake
               of
               God
               ,
               or
               Christ
               ;
               yet
               it
               being
               divine
               worship
               ,
               he
               doth
               really
               do
               it
               absolutely
               and
               for
               themselves
               .
            
             (
             2.
             )
             When
             Images
             are
             worshipped
             as
             
               true
               representations
               of
               the
               Divine
               Nature
               .
            
             (
             3.
             )
             When
             Images
             are
             worshipped
             for
             the
             sake
             of
             any
             
               sanctity
               ,
               vertue
            
             or
             
               Divinity
               abiding
               in
               them
            
             .
             But
             tell
             me
             now
             ,
             whether
             common
             people
             are
             not
             in
             danger
             of
             any
             of
             these
             things
             ,
             as
             much
             at
             least
             as
             of
             
               resting
               in
               the
               Creatures
            
             ?
             Is
             it
             not
             as
             easie
             for
             them
             to
             forget
             the
             distinction
             of
             absolute
             
             and
             
               relative
               worship
            
             ,
             or
             to
             fancy
             God
             to
             be
             like
             the
             Images
             of
             him
             ;
             or
             to
             imagine
             some
             
               sanctity
               ,
               vertue
            
             or
             Divinity
             to
             be
             inherent
             in
             the
             Images
             ;
             as
             to
             
               stop
               at
               the
               Creatures
            
             and
             to
             go
             no
             higher
             ?
             Yea
             ,
             more
             than
             this
             ,
             have
             not
             the
             common
             people
             been
             charged
             with
             doing
             these
             things
             by
             your
             own
             Divines
             ?
             When
             they
             tell
             us
             of
             their
             
               madness
               in
               the
               Worship
               of
               Images
            
             ;
             
             
               and
               that
               there
               was
               little
               or
               no
               difference
               between
               their
               worship
               and
               that
               of
               the
               Heathens
               ?
            
             in
             some
             places
             cited
             by
             Dr.
             St.
             Is
             it
             possible
             for
             any
             man
             that
             observes
             what
             the
             common
             people
             do
             ,
             to
             imagine
             that
             they
             place
             no
             
               Sanctity
               ,
               Vertue
            
             or
             Divinity
             in
             their
             Images
             ?
             When
             they
             walk
             so
             many
             miles
             barefoot
             to
             a
             certain
             Image
             of
             our
             Lady
             ;
             when
             they
             creep
             upon
             their
             
               bare
               knees
            
             towards
             it
             ;
             when
             they
             make
             
               formal
               supplications
            
             to
             the
             Images
             ,
             with
             as
             much
             Ceremony
             as
             if
             the
             persons
             they
             represent
             were
             present
             ;
             when
             they
             look
             with
             so
             much
             submission
             and
             devotion
             towards
             them
             ;
             when
             they
             come
             with
             such
             mighty
             expectations
             of
             relief
             and
             help
             from
             them
             ;
             when
             they
             tell
             stories
             of
             so
             many
             miracles
             which
             have
             been
             wrought
             by
             them
             ;
             nay
             ,
             when
             their
             learned
             men
             ,
             who
             should
             have
             
               more
               wit
            
             or
             honesty
             ,
             write
             
             Books
             on
             purpose
             to
             heighten
             these
             follies
             and
             madnesses
             of
             the
             People
             .
             Can
             you
             ,
             with
             any
             face
             say
             ,
             
               there
               is
               not
               so
               much
               danger
               in
               the
               worship
               of
               Images
               ,
               as
               in
               the
               worship
               of
               the
               Creatures
               ?
            
             I
             did
             not
             expect
             ,
             after
             what
             Dr.
             St.
             had
             represented
             in
             this
             matter
             ,
             
               T.
               G.
            
             should
             have
             given
             so
             wretched
             an
             answer
             as
             this
             .
             For
             if
             this
             were
             all
             to
             keep
             men
             from
             the
             
               Relative
               worship
            
             of
             Creatures
             ,
             I
             dare
             affirm
             that
             most
             of
             the
             Fathers
             arguments
             against
             this
             sort
             of
             Idolatry
             were
             very
             weak
             and
             feeble
             ,
             and
             that
             they
             did
             not
             reach
             the
             Philosophical
             and
             contemplative
             men
             ;
             but
             only
             the
             dull
             and
             
               stupid
               vulgar
            
             ;
             that
             there
             was
             nothing
             of
             
               real
               Idolatry
            
             in
             their
             worship
             of
             the
             Creatures
             ,
             but
             only
             danger
             to
             the
             
               common
               people
            
             ,
             and
             
               scandal
               to
               the
               weak
            
             .
             Name
             me
             that
             Christian
             ,
             who
             through
             all
             the
             
               Primitive
               Church
            
             ever
             let
             fall
             an
             expression
             to
             this
             purpose
             .
             It
             was
             
               Idolatry
               ,
               downright
               Idolatry
            
             they
             charged
             them
             with
             in
             the
             worship
             of
             the
             Creatures
             ,
             and
             not
             any
             meer
             
               scandalous
               complyance
            
             with
             the
             
               ignorant
               vulgar
            
             .
             If
             this
             had
             been
             all
             they
             meant
             ,
             for
             all
             that
             I
             can
             see
             the
             Work
             of
             the
             Apostles
             and
             
               Primitive
               Christians
            
             had
             been
             to
             have
             informed
             them
             only
             of
             the
             
               True
               God
            
             whom
             they
             were
             to
             worship
             in
             the
             Creatures
             ,
             
             and
             if
             all
             the
             People
             were
             once
             throughly
             informed
             of
             this
             ,
             all
             the
             ancient
             Rites
             of
             worship
             might
             have
             continued
             .
             They
             might
             have
             still
             
               baked
               Cakes
            
             to
             the
             Queen
             of
             Heaven
             ,
             and
             worshipped
             the
             
               whole
               Host
               of
               Heaven
            
             ;
             they
             might
             have
             continued
             their
             Devotion
             to
             the
             Earth
             ,
             and
             Fire
             ,
             and
             Trees
             and
             Fountains
             ,
             if
             they
             did
             but
             direct
             their
             worship
             through
             them
             to
             God.
             What
             mean
             all
             those
             sayings
             of
             Fathers
             ,
             all
             those
             Canons
             of
             Councils
             ,
             wherein
             this
             very
             manner
             of
             Worship
             was
             condemned
             for
             Idolatry
             ?
             
             as
             Dr.
             St.
             hath
             in
             part
             shewed
             .
             Speak
             out
             Gentlemen
             ,
             and
             let
             us
             know
             what
             you
             think
             of
             the
             
               Primitive
               Church
            
             ,
             which
             so
             freely
             condemned
             this
             
               Relative
               Worship
            
             ;
             but
             never
             imagine
             that
             we
             will
             be
             guided
             by
             your
             modern
             Schools
             ,
             or
             the
             Doctrine
             of
             your
             Church
             in
             these
             things
             ,
             against
             the
             consent
             of
             the
             whole
             
               Primitive
               Christian
               Church
            
             ;
             whose
             Fathers
             you
             must
             condemn
             as
             Children
             ,
             and
             whose
             Martyrs
             you
             must
             look
             on
             as
             Fools
             ,
             if
             your
             doctrine
             of
             
               Relative
               worship
            
             be
             allowed
             .
             For
             most
             of
             those
             who
             suffered
             Martyrdom
             might
             have
             escaped
             if
             they
             had
             allowed
             these
             principles
             of
             
               Relative
               worship
            
             ;
             no
             more
             being
             required
             of
             them
             ,
             but
             to
             do
             as
             the
             rest
             did
             ,
             
               to
               burn
               a
               little
               incense
            
             
             in
             obedience
             to
             the
             Laws
             ,
             to
             make
             some
             customary
             libations
             before
             the
             
               Emperours
               Images
            
             ,
             to
             make
             the
             
               common
               supplications
            
             at
             the
             Temples
             of
             Vesta
             or
             Ceres
             ,
             or
             any
             other
             of
             the
             Gods
             ,
             which
             the
             Philosophers
             understood
             of
             the
             several
             parts
             of
             the
             world
             :
             and
             might
             they
             not
             have
             done
             all
             these
             things
             ,
             and
             referred
             the
             
               worship
               ultimately
            
             to
             the
             
               True
               God
            
             ?
             I
             do
             not
             think
             this
             so
             trifling
             a
             matter
             as
             
               T.
               G.
            
             makes
             it
             ,
             but
             I
             think
             the
             honour
             of
             Christianity
             and
             of
             the
             
               Primitive
               Martyrs
            
             deeply
             concerned
             in
             it
             ;
             and
             I
             wish
             you
             not
             to
             maintain
             your
             Fooleries
             upon
             such
             principles
             as
             reflect
             dishonour
             upon
             Christianity
             it self
             .
          
        
         
           
             R.
             P.
             
          
           
             Methinks
             the
             
               speaking
               Trumpet
               hath
               roused
               you
            
             ,
             and
             put
             you
             into
             a
             fit
             of
             furious
             zeal
             .
          
        
         
           
             P.
             D.
             
          
           
             No
             Sir
             ,
             I
             do
             assure
             you
             .
             It
             is
             the
             
               honour
               I
            
             have
             for
             Christianity
             which
             hath
             made
             me
             speak
             thus
             warmly
             ;
             for
             I
             am
             very
             unwilling
             to
             have
             the
             
               primitive
               Christians
            
             to
             suffer
             as
             Fools
             and
             as
             
               weak
               Brethren
            
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             
               T.
               G.
            
             saith
             from
             
               Vossius
               ,
               That
               the
               Gentiles
               concluded
               Nature
               it self
               to
               be
               God
               ,
            
             
             
               and
               the
               parts
               of
               it
               also
               to
               be
               Deities
               ,
               and
               that
               they
               forsook
               God
               and
               staid
               in
               the
               worship
               of
               Nature
               .
            
          
        
         
           
           
             P.
             D.
             
          
           
             Some
             persons
             not
             inferiour
             to
             Vossius
             for
             learning
             or
             judgement
             in
             these
             matters
             ,
             do
             suppose
             it
             to
             be
             a
             great
             mistake
             in
             him
             to
             make
             the
             Gentiles
             worship
             
               inanimate
               nature
               for
               a
               true
               God
               ,
            
             which
             say
             they
             ,
             is
             in
             plain
             terms
             to
             make
             them
             Atheists
             :
             For
             then
             they
             must
             own
             nothing
             but
             meer
             matter
             in
             the
             world
             .
             And
             to
             what
             purpose
             men
             should
             worship
             an
             inanimate
             senseless
             being
             ,
             it
             is
             very
             hard
             to
             understand
             ;
             it
             is
             therefore
             much
             more
             probable
             that
             they
             did
             own
             some
             
               inferiour
               Deities
            
             over
             the
             several
             parts
             of
             the
             world
             ,
             and
             
               one
               Supream
            
             which
             passed
             through
             all
             ;
             whom
             they
             did
             worship
             in
             and
             by
             his
             Creatures
             .
             But
             I
             am
             not
             now
             to
             give
             an
             account
             of
             the
             
               Pagan
               Idolatry
            
             ,
             of
             which
             we
             shall
             have
             occasion
             to
             discourse
             afterwards
             .
             That
             which
             I
             insist
             upon
             is
             ,
             that
             those
             who
             had
             a
             right
             notion
             of
             God
             might
             upon
             the
             principles
             of
             
               relative
               worship
            
             have
             justified
             themselves
             in
             doing
             the
             same
             things
             which
             the
             Heathens
             did
             ,
             provided
             their
             intentions
             were
             directed
             aright
             ;
             and
             consequently
             that
             there
             was
             no
             necessity
             of
             taking
             away
             the
             
               Heathen
               Rites
            
             as
             Idolatrous
             in
             reference
             to
             the
             parts
             of
             the
             world
             ,
             but
             only
             of
             acquainting
             them
             
             more
             fully
             with
             the
             Notion
             of
             God
             ,
             and
             the
             nature
             of
             
               Relative
               Worship
            
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             
               T.
               G.
            
             still
             stands
             to
             it
             ,
             
               that
               there
               is
               more
               danger
               in
               worshipping
               the
               Creatures
               ,
            
             
             
               than
               in
               the
               worship
               of
               Images
               ;
               because
               the
               Creatures
               are
               not
               so
               apparently
               representative
               of
               God
               ,
               as
               an
               Image
               is
               of
               the
               Person
               represented
               by
               it
               ,
               which
               carries
               the
               thoughts
               presently
               and
               effectually
               to
               him
               .
               But
               the
               other
               needs
               a
               great
               deal
               of
               discourse
               to
               discover
               the
               analogy
               they
               bear
               to
               the
               Creator
               ,
               and
               the
               dependence
               they
               have
               of
               him
               for
               their
               very
               being
               :
               yet
               so
               ,
               that
               from
               the
               greatness
               and
               beauty
               of
               the
               Creatures
               the
               Maker
               of
               them
               may
               proportionably
               be
               seen
               .
            
          
        
         
           
             P.
             D.
             
          
           
             To
             this
             Dr.
             St.
             gave
             a
             full
             answer
             ,
             
             when
             he
             said
             ,
             that
             in
             an
             object
             of
             worship
             ,
             we
             are
             not
             so
             much
             to
             consider
             the
             quickness
             of
             representation
             ,
             as
             the
             perfections
             represented
             .
             Although
             therefore
             an
             Image
             may
             carry
             ones
             mind
             sooner
             to
             the
             thing
             represented
             ,
             than
             the
             Creatures
             ;
             yet
             the
             one
             is
             so
             infinite
             a
             disparagement
             to
             the
             
               Divine
               Nature
            
             in
             comparison
             of
             the
             other
             ,
             that
             there
             is
             far
             greater
             danger
             upon
             T.
             G.'s
             principles
             in
             one
             than
             in
             the
             other
             .
             I
             will
             make
             this
             plain
             to
             you
             by
             this
             instance
             .
             Suppose
             the
             Image
             of
             a
             venerable
             old
             man
             
             with
             Pontifical
             Habits
             set
             up
             to
             represent
             
               God
               Almighty
            
             ,
             as
             hath
             been
             usual
             in
             the
             Church
             of
             Rome
             ;
             and
             one
             man
             worships
             God
             by
             this
             ;
             another
             he
             looks
             upon
             the
             Sun
             as
             a
             wonderful
             
               Work
               of
               God
            
             ,
             and
             he
             worships
             God
             as
             manifesting
             himself
             in
             the
             Sun
             ;
             the
             Question
             now
             is
             ,
             whether
             there
             be
             more
             danger
             in
             worshipping
             God
             by
             an
             Image
             ,
             or
             by
             the
             
               Sun
               ?
               I
            
             say
             by
             an
             Image
             .
             For
             (
             1.
             )
             
               T.
               G.
            
             confesses
             
               that
               Images
               are
               unlawful
               objects
               of
               Worship
               ,
               which
               are
               conceived
               to
               be
               proper
               likenesses
               of
               the
               Divinity
            
             ;
             now
             I
             appeal
             to
             your self
             ,
             whether
             men
             are
             not
             more
             apt
             to
             take
             the
             Image
             of
             a
             man
             for
             a
             likeness
             of
             the
             Divinity
             ,
             than
             any
             of
             
               Gods
               Creatures
            
             ?
             Besides
             (
             2.
             )
             Images
             do
             not
             represent
             any
             thing
             that
             deserves
             our
             worship
             ;
             but
             only
             lineaments
             and
             figures
             ,
             the
             work
             of
             Painters
             and
             Carvers
             ;
             but
             the
             Creatures
             represent
             to
             our
             minds
             infinite
             power
             ,
             wisdom
             and
             goodness
             ,
             which
             are
             the
             greatest
             Motives
             of
             
               Divine
               Worship
            
             .
             For
             as
             Dr.
             St.
             hath
             said
             ,
             the
             least
             work
             of
             Nature
             infinitely
             exceeds
             the
             greatest
             of
             Art
             in
             curiosity
             ,
             
             beauty
             ,
             strength
             ,
             proportion
             ▪
             and
             every
             thing
             that
             can
             discover
             Wisdom
             and
             Power
             .
             (
             3.
             )
             The
             presence
             of
             God
             in
             an
             Image
             is
             only
             by
             a
             fiction
             of
             the
             mind
             ,
             
             a
             man
             fancying
             the
             true
             Object
             of
             Worship
             to
             be
             really
             present
             ;
             but
             in
             the
             Creatures
             there
             is
             a
             
               real
               Divine
               Presence
            
             .
             And
             where
             there
             is
             greater
             reason
             for
             worship
             ,
             there
             is
             surely
             the
             less
             danger
             .
             (
             4.
             )
             If
             the
             greater
             excellency
             of
             the
             Creature
             make
             the
             danger
             greater
             ,
             then
             as
             Dr.
             St.
             argued
             ,
             where
             there
             is
             less
             excellency
             there
             is
             less
             danger
             ;
             and
             consequently
             there
             must
             be
             less
             danger
             in
             worshipping
             the
             
               Inanimate
               Creatures
            
             than
             Animate
             ,
             and
             Bruits
             than
             Men
             ,
             and
             mere
             Moral
             Men
             than
             Saints
             ;
             because
             the
             danger
             must
             increase
             as
             the
             excellency
             doth
             :
             and
             consequently
             the
             Egyptians
             were
             more
             excuseable
             in
             their
             worship
             than
             you
             .
             And
             by
             this
             reason
             there
             was
             less
             danger
             in
             worshipping
             the
             Tail
             of
             the
             Asse
             our
             Saviour
             rode
             upon
             ,
             than
             St.
             Peter
             ,
             or
             his
             pretended
             Successor
             .
             (
             5.
             )
             There
             is
             less
             danger
             of
             Worship
             where
             the
             representation
             is
             more
             divine
             and
             spiritual
             ,
             than
             where
             it
             is
             more
             gross
             and
             corporeal
             ;
             but
             the
             representation
             of
             God
             is
             much
             more
             divine
             and
             spiritual
             by
             his
             Creatures
             than
             by
             Images
             .
             And
             therefore
             Cardinal
             Lugo
             
               said
               ,
               if
               a
               Wooden
               Image
               may
               be
               worshipped
               for
               the
               sake
               of
               the
               exemplar
               ,
               much
               more
               such
               a
               lively
               Image
               of
               God
               as
               man
               is
               .
            
             And
             
             thus
             upon
             this
             principle
             of
             
               Relative
               Worship
            
             all
             the
             several
             sorts
             of
             Idolatry
             which
             were
             used
             among
             the
             Heathens
             may
             be
             revived
             ,
             and
             set
             up
             with
             as
             fair
             pretences
             at
             least
             as
             Image-worship
             .
          
        
         
           
             R.
             P.
             
          
           
             
               T.
               G.
            
             saith
             ,
             
               If
               Dr.
            
             St.
             
               can
               discern
               God
               so
               easily
               in
               his
               Creatures
               ,
            
             
             
               as
               a
               mans
               mind
               is
               carried
               from
               the
               Image
               to
               the
               Prototype
               ,
               he
               believes
               he
               is
               one
               of
               the
               most
               admirable
               Persons
               in
               the
               Meletetiques
               in
               the
               whole
               World.
               
            
          
        
         
           
             P.
             D.
             
          
           
             What
             is
             this
             but
             trifling
             in
             weighty
             matters
             ?
             I
             would
             allow
             
               T.
               G.
            
             as
             much
             scope
             for
             his
             wit
             ,
             as
             he
             would
             desire
             ;
             provided
             it
             become
             the
             gravity
             of
             the
             subject
             .
             What
             is
             there
             in
             these
             Meletetiques
             ,
             but
             what
             is
             the
             duty
             of
             every
             good
             man
             ,
             
               to
               see
               God
               in
               his
               works
               ?
            
             which
             all
             persons
             do
             who
             are
             not
             Atheists
             ;
             And
             is
             this
             a
             thing
             to
             be
             exposed
             to
             scorn
             and
             derision
             ?
          
        
         
           
             R.
             P.
             
          
           
             But
             
               T.
               G.
            
             takes
             it
             
               for
               that
               part
               of
               Mystical
               Theology
               which
               inessences
               the
               soul
               with
               God.
               
            
          
        
         
           
             P.
             D.
             
          
           
             Alas
             for
             his
             ignorance
             !
             that
             he
             cannot
             distinguish
             between
             natural
             and
             
               mystical
               Theology
            
             .
             I
             always
             took
             the
             seeing
             the
             great
             evidences
             of
             
               Gods
               Power
               ,
               Wisdom
            
             and
             Goodness
             in
             his
             Creatures
             to
             be
             
               Natural
               Theology
            
             :
             and
             is
             it
             
             not
             possible
             to
             discover
             God
             in
             his
             works
             
               without
               inessencing
               the
               Soul
               with
               God
               ?
            
             This
             is
             too
             mean
             and
             low
             for
             
               T.
               G.
            
             ;
             surely
             you
             father
             this
             upon
             him
             .
             For
             I
             can
             hardly
             believe
             this
             and
             many
             other
             passages
             you
             mention
             ,
             to
             be
             written
             by
             him
             ;
             or
             else
             
               T.
               G.
            
             hath
             helped
             me
             to
             another
             piece
             of
             Meletetiques
             ;
             for
             I
             discover
             him
             much
             better
             in
             his
             Works
             than
             I
             did
             before
             ;
             but
             with
             no
             great
             advantage
             either
             as
             to
             his
             Wisdom
             or
             Goodness
             .
          
        
         
           
             R.
             P.
             
          
           
             You
             may
             satisfie
             your self
             if
             you
             please
             that
             I
             ▪
             do
             not
             wrong
             him
             ;
             for
             here
             's
             the
             Book
             ;
             and
             in
             the
             next
             page
             he
             compares
             Dr.
             
               St.
               with
               one
               who
               said
               Christ
               might
               be
               better
               represented
               by
               a
               Cow
               than
               a
               Crucifix
               ,
            
             
             
               and
               another
               who
               said
               he
               detested
               the
               Image
               of
               Christ
               Crucified
               .
            
          
        
         
           
             P.
             D.
             
          
           
             For
             what
             good
             end
             was
             Dr.
             St.
             joyned
             with
             these
             ?
             (
             supposing
             the
             stories
             true
             ,
             which
             I
             hardly
             believe
             )
             hath
             he
             ever
             said
             any
             such
             thing
             ?
             or
             that
             tended
             that
             way
             ?
             It
             is
             the
             worship
             he
             writes
             against
             ,
             and
             not
             the
             
               bare
               representation
            
             of
             
               Christ
               Crucified
               .
               T.
               G.
            
             was
             not
             to
             seek
             for
             Dr.
             
             St.'s
             mind
             in
             this
             matter
             ,
             for
             these
             are
             his
             words
             .
             I
             do
             not
             say
             there
             is
             as
             great
             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
             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
             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
             supplyes
             the
             Union
             ,
             and
             Christ
             is
             supposed
             to
             be
             present
             by
             representation
             .
             But
             (
             1.
             )
             this
             overthrows
             all
             measures
             and
             bounds
             of
             Worship
             ,
             and
             makes
             it
             lawful
             to
             worship
             any
             creature
             with
             respect
             to
             God.
             (
             2.
             )
             It
             contradicts
             the
             argument
             of
             S.
             Paul
             ,
             for
             then
             
               God
               may
               be
               worshipped
               with
               the
               work
               of
               mens
               hands
               .
            
             (
             3.
             )
             'T
             is
             contrary
             to
             the
             sense
             and
             practice
             of
             the
             
               Primitive
               Church
            
             which
             interpreted
             the
             second
             Commandment
             to
             hold
             against
             all
             Images
             set
             up
             for
             wo●ship
             ,
             as
             well
             those
             proper
             to
             Christians
             ,
             as
             others
             among
             Jews
             or
             Gentiles
             .
             Why
             did
             not
             
               T.
               G.
            
             rather
             answer
             these
             arguments
             ,
             than
             make
             odious
             comparisons
             of
             him
             ,
             with
             Viret
             and
             Beza
             ?
             But
             there
             is
             a
             reason
             for
             all
             things
             if
             a
             man
             can
             hit
             on
             it
             .
          
        
         
           
           
             R.
             P.
             
          
           
             But
             
               T.
               G.
            
             wonders
             Dr.
             St.
             
               should
               discover
               God
               so
               easily
               in
               his
               Creatures
               ,
               while
               he
               saith
               elsewhere
               ,
               the
               Creatures
               can
               give
               no
               greater
               than
               Moral
               Certainty
               of
               the
               Being
               of
               God
               himself
               .
            
          
        
         
           
             P.
             D.
             
          
           
             It
             was
             well
             thought
             upon
             ,
             and
             deserves
             an
             answer
             ;
             because
             
               T.
               G.
            
             is
             not
             the
             only
             person
             who
             hath
             cavilled
             at
             this
             .
             If
             Dr.
             St.
             by
             
               Moral
               Certainty
            
             doth
             mean
             only
             a
             
               bare
               probability
            
             ,
             there
             were
             some
             colour
             for
             the
             objection
             ,
             but
             in
             the
             very
             place
             to
             which
             
               T.
               G.
            
             referrs
             ,
             he
             asserts
             the
             
               highest
               degree
               of
               actual
               certainty
            
             :
             
             and
             that
             which
             he
             calls
             
               Moral
               Certainty
            
             ,
             he
             saith
             is
             ,
             a
             firm
             ,
             rational
             ,
             and
             undoubted
             certainty
             .
             Why
             then
             may
             not
             Dr.
             St.
             discover
             God
             in
             his
             Creatures
             ,
             since
             he
             asserts
             so
             great
             an
             assurance
             of
             Gods
             being
             their
             Creatour
             ?
          
        
         
           
             R.
             P.
             
          
           
             But
             why
             then
             doth
             he
             call
             it
             
               Moral
               Certainty
            
             ?
          
        
         
           
             P.
             D.
             
          
           
             It
             is
             meer
             cavilling
             ,
             when
             a
             mans
             mind
             is
             understood
             ,
             to
             be
             quarrelling
             at
             his
             terms
             ;
             especially
             if
             they
             be
             such
             ,
             as
             others
             have
             used
             before
             him
             ,
             and
             seem
             most
             agreeable
             to
             the
             nature
             of
             the
             Evidence
             .
             For
             we
             may
             conceive
             these
             several
             sorts
             of
             Certainty
             .
          
           
             1.
             
             A
             Certainty
             of
             Principles
             :
             which
             is
             that
             ,
             I
             suppose
             ,
             they
             call
             
               Metaphysical
               Certainty
            
             .
             
             For
             that
             was
             the
             proper
             Office
             of
             Metaphysicks
             ,
             to
             establish
             certain
             
               general
               principles
            
             which
             might
             be
             of
             Vse
             to
             all
             other
             Sciences
             :
             such
             as
             those
             ,
             
               that
               both
               parts
               of
               a
               contradiction
               cannot
               be
               true
               of
               the
               same
               thing
               :
            
             and
             that
             ,
             
               of
               every
               thing
            
             ,
             
             
               either
               the
               one
               ,
               or
               the
               other
               part
               of
               a
               contradiction
               is
               true
               .
            
             These
             are
             such
             principles
             ,
             *
             of
             which
             Aristotle
             saith
             ,
             
               it
               is
               folly
               in
               any
               man
               to
               go
               about
               to
               demonstrate
               them
               ,
               any
               otherwise
               than
               by
               shewing
               the
               absurdity
               of
               him
               that
               denyeth
               them
               :
               They
               are
               such
               ,
               Themistius
            
             saith
             ,
             
               which
               every
               man
               hath
               by
               nature
               ,
               and
               without
               which
               he
               cannot
               be
               supposed
               to
               learn
               any
               thing
            
             ;
             and
             these
             are
             called
             self-evident
             and
             
               indemonstrable
               principles
            
             ;
             and
             Axioms
             ;
             which
             need
             no
             more
             than
             the
             bare
             representation
             of
             them
             to
             the
             mind
             ,
             as
             
               that
               the
               whole
               is
               greater
               than
               a
               part
               .
               If
               you
               take
               away
               equal
               things
               from
               equal
               ,
               the
               remainder
               is
               equal
               .
            
             For
             whatever
             depends
             upon
             Induction
             ,
             or
             needs
             any
             medium
             to
             prove
             it
             ,
             more
             than
             the
             bare
             perception
             of
             terms
             ,
             was
             never
             by
             any
             Philosopher
             accounted
             an
             
               indemonstrable
               and
               self-evident
               principle
            
             .
             Much
             less
             were
             
               Identical
               propositions
            
             taken
             for
             
               first
               principles
            
             ,
             by
             any
             man
             that
             ever
             understood
             what
             principles
             were
             ;
             as
             it
             were
             very
             easie
             to
             prove
             ,
             if
             there
             
             were
             occasion
             for
             it
             .
             I
             have
             but
             two
             things
             to
             add
             concerning
             this
             kind
             of
             Certainty
             .
          
           
             1.
             
             That
             the
             Certainty
             of
             our
             own
             Beings
             ,
             is
             equal
             to
             this
             Certainty
             of
             Principles
             .
             It
             being
             a
             thing
             of
             natural
             and
             immediate
             evidence
             .
             For
             the
             very
             doubting
             as
             well
             as
             thinking
             proves
             the
             certainty
             of
             the
             being
             of
             that
             which
             doubts
             .
             And
             where
             there
             is
             such
             evident
             perception
             as
             of
             first
             principles
             ,
             and
             our
             own
             beings
             ,
             the
             assent
             is
             as
             necessary
             as
             for
             the
             ballance
             to
             incline
             where
             the
             greatest
             weight
             lyes
             .
          
           
             2.
             
             That
             
               self-evident
               principles
            
             have
             very
             little
             influence
             upon
             our
             knowledge
             of
             other
             things
             ;
             and
             therefore
             a
             late
             Philosopher
             observes
             that
             even
             
               that
               fundamental
               principle
            
             ,
             
             
               that
               it
               is
               impossible
               the
               same
               thing
               should
               be
               ,
               and
               not
               be
               at
               the
               same
               time
               ,
               is
               of
               little
               or
               no
               Vse
               for
               finding
               out
               of
               Truth
               .
            
             And
             supposing
             the
             first
             principle
             of
             the
             certainty
             of
             our
             own
             Beings
             to
             be
             granted
             the
             Cartesians
             (
             which
             no
             man
             who
             thinks
             can
             deny
             them
             )
             yet
             I
             do
             not
             see
             how
             the
             truth
             of
             other
             things
             conveyed
             by
             our
             senses
             can
             be
             drawn
             from
             thence
             ;
             the
             one
             being
             an
             
               absolute
               certainty
            
             ,
             the
             other
             only
             depending
             on
             a
             supposition
             which
             carryes
             not
             equal
             
             evidence
             along
             with
             it
             :
             which
             is
             the
             next
             kind
             .
          
           
             2.
             
             A
             certainty
             by
             sense
             ;
             or
             upon
             supposition
             ,
             that
             we
             are
             not
             so
             framed
             as
             not
             to
             be
             deceived
             in
             the
             most
             plain
             and
             clear
             perceptions
             of
             sense
             .
             This
             is
             that
             I
             suppose
             they
             mean
             by
             
               Physical
               Certainty
            
             .
             It
             implyes
             no
             contradiction
             we
             should
             be
             so
             deceived
             ,
             and
             consequently
             it
             is
             short
             of
             the
             first
             kind
             of
             Certainty
             .
             But
             withall
             the
             supposition
             is
             so
             just
             and
             reasonable
             ,
             that
             such
             a
             mans
             understanding
             may
             be
             justly
             questioned
             ,
             who
             questions
             the
             plain
             evidence
             of
             sense
             as
             to
             light
             ,
             and
             day
             ,
             and
             bodies
             ,
             &c.
             
             And
             all
             mankind
             in
             spight
             of
             their
             most
             subtle
             arguments
             do
             trust
             their
             senses
             :
             and
             Epictetus
             well
             said
             ,
             
             
               that
               if
               he
               and
               two
               or
               three
               more
               were
               servants
               to
               a
               Sceptick
               ,
               they
               would
               make
               him
               hang
               or
               starve
               himself
               if
               he
               did
               not
               change
               his
               opinion
               .
            
             And
             Galen
             saith
             ,
             
             
               the
               evidence
               of
               sense
               needs
               no
               demonstration
               ;
               for
               all
               those
               things
               which
               are
               evident
               to
               sense
               are
               to
               be
               believed
               for
               themselves
               .
            
          
           
             3.
             
             A
             
               Certainty
               by
               Reason
            
             ,
             or
             of
             deducing
             something
             not
             known
             from
             that
             which
             is
             known
             .
             Which
             is
             so
             evident
             in
             
               Mathematical
               demonstrations
            
             that
             no
             man
             who
             understands
             the
             terms
             ,
             and
             attends
             to
             the
             proof
             can
             forbear
             his
             assent
             .
             
             Aristotle
             did
             attempt
             to
             bring
             the
             way
             of
             reasoning
             in
             other
             things
             to
             
               Mathematical
               certainty
            
             ;
             which
             was
             the
             great
             design
             of
             his
             Logick
             .
             To
             this
             end
             he
             begins
             with
             the
             explication
             of
             
               simple
               terms
            
             ,
             and
             so
             he
             proceeds
             to
             propositions
             ,
             and
             then
             to
             the
             joyning
             of
             two
             of
             these
             so
             together
             that
             from
             thence
             a
             
               third
               thing
            
             may
             follow
             by
             vertue
             of
             some
             
               middle
               term
            
             wherein
             they
             agree
             .
             But
             because
             the
             conclusion
             may
             not
             necessarily
             follow
             ,
             where
             the
             manner
             of
             reasoning
             was
             true
             ,
             therefore
             in
             order
             to
             demonstration
             ,
             he
             supposes
             
               two
               sorts
            
             of
             principles
             .
             1.
             
             Axioms
             ,
             or
             
               common
               principles
            
             received
             by
             all
             that
             understand
             them
             .
             2.
             
             Positions
             ;
             which
             are
             twofold
             :
             1.
             
             Suppositions
             ,
             or
             Postulata
             .
             2.
             
             Definitions
             .
             But
             after
             all
             ,
             he
             grants
             that
             only
             such
             things
             are
             capable
             of
             Demonstration
             which
             have
             a
             certain
             and
             immutable
             cause
             .
             And
             he
             puts
             a
             difference
             between
             a
             
               necessary
               conclusion
            
             ,
             and
             a
             demonstration
             .
             The
             one
             depending
             on
             the
             Form
             of
             Syllogism
             ,
             the
             other
             upon
             the
             necessity
             of
             the
             Cause
             .
             But
             in
             
               demonstrative
               Syllogisms
               Aristotle
            
             doth
             not
             require
             some
             degree
             of
             necessity
             but
             the
             highest
             ,
             when
             the
             connexion
             between
             the
             Subject
             and
             Predicate
             is
             so
             great
             ,
             that
             one
             cannot
             be
             defined
             without
             the
             other
             ;
             so
             
             that
             
               Logical
               Demonstration
            
             must
             be
             of
             an
             inseparable
             property
             ,
             and
             by
             the
             most
             immediate
             and
             necessary
             cause
             .
             But
             very
             few
             things
             in
             the
             world
             are
             capable
             of
             such
             demonstrations
             ,
             by
             reason
             of
             our
             ignorance
             of
             the
             essential
             properties
             and
             immediate
             causes
             of
             things
             ;
             and
             those
             Instances
             which
             are
             brought
             either
             by
             Aristotle
             or
             his
             Commentators
             are
             about
             such
             things
             where
             demonstration
             was
             least
             needful
             ,
             and
             tend
             very
             little
             to
             the
             improvement
             of
             our
             knowledge
             .
          
           
             4.
             
             A
             Certainty
             which
             supposes
             some
             
               Moral
               principles
            
             ,
             and
             proceeds
             upon
             them
             .
             Such
             as
             these
             ,
             
               That
               every
               Intelligent
               being
               acts
               for
               some
               end
               :
               That
               it
               is
               not
               the
               interest
               of
               mankind
               to
               deceive
               one
               another
               :
               That
               there
               are
               some
               things
               fit
               to
               be
               chosen
               ,
               and
               others
               to
               be
               avoided
               :
               That
               circumstances
               vary
               the
               nature
               of
               Actions
               :
               That
               where
               comparisons
               are
               made
               ,
               the
               greatest
               good
               and
               the
               least
               evil
               are
               to
               be
               chosen
               .
            
             Such
             as
             these
             ,
             I
             call
             
               Moral
               Principles
            
             :
             which
             have
             self-evidence
             in
             them
             to
             any
             man
             that
             understands
             the
             terms
             .
             And
             whatever
             doth
             necessarily
             follow
             from
             these
             principles
             may
             be
             justly
             called
             a
             
               Moral
               Demonstration
            
             .
          
           
           
             5.
             
             A
             Certainty
             which
             supposes
             an
             
               immediate
               Divine
               Assistance
            
             to
             preserve
             the
             mind
             from
             errour
             ,
             and
             this
             is
             
               Infallible
               Certainty
            
             .
             For
             the
             mind
             of
             man
             being
             of
             it self
             lyable
             to
             mistake
             in
             its
             apprehension
             and
             judgement
             of
             things
             ,
             nothing
             can
             preserve
             it
             from
             a
             possibility
             of
             errour
             ,
             but
             immediate
             assistance
             from
             God
             ,
             who
             cannot
             be
             deceived
             and
             will
             not
             deceive
             .
          
           
             These
             things
             being
             premised
             ,
             we
             are
             now
             to
             enquire
             what
             kind
             of
             Certainty
             that
             is
             ,
             which
             we
             have
             concerning
             the
             principles
             of
             Religion
             .
          
           
             1.
             
             For
             the
             principles
             of
             
               Natural
               Religion
            
             .
             You
             are
             to
             consider
             what
             kind
             of
             Adversary
             Dr.
             St.
             had
             to
             deal
             with
             ,
             viz.
             one
             who
             pleaded
             for
             an
             
               infallible
               Certainty
            
             ,
             
             as
             that
             infallibility
             doth
             imply
             
               Divine
               Assistance
            
             ,
             as
             necessary
             in
             order
             to
             an
             obligation
             to
             Assent
             .
             Against
             this
             Dr.
             St.
             objects
             ,
             that
             the
             main
             foundations
             of
             all
             Religion
             ,
             which
             are
             the
             Being
             of
             God
             and
             immortality
             of
             the
             soul
             ,
             were
             not
             capable
             of
             this
             kind
             of
             Proof
             .
             Because
             this
             very
             notion
             of
             Infallibility
             doth
             suppose
             that
             which
             he
             would
             prove
             ,
             viz.
             that
             there
             is
             a
             God
             who
             must
             give
             this
             assistance
             .
             But
             at
             the
             same
             time
             he
             yields
             ,
             that
             we
             have
             as
             great
             evidence
             
             and
             certainty
             ,
             as
             humane
             nature
             is
             capable
             of
             ,
             of
             such
             a
             Being
             as
             God
             is
             ,
             from
             the
             consideration
             of
             his
             Works
             :
             which
             being
             neither
             from
             Mathematical
             Demonstrations
             ,
             nor
             supernatural
             infallibility
             he
             called
             
               Moral
               Certainty
            
             .
             Which
             he
             might
             do
             from
             these
             grounds
             .
          
           
             1.
             
             Because
             the
             force
             of
             the
             Argument
             from
             the
             Creatures
             depends
             upon
             some
             
               Moral
               Principles
               .
               Viz.
            
             From
             the
             suitableness
             and
             fitness
             of
             things
             to
             the
             Wisdom
             of
             an
             Intelligent
             and
             Infinite
             Agent
             ,
             who
             might
             from
             thence
             be
             inferred
             to
             be
             the
             Maker
             of
             them
             .
             It
             being
             unconceivable
             that
             meer
             matter
             should
             ever
             produce
             things
             in
             so
             much
             beauty
             ,
             order
             and
             usefulness
             as
             we
             see
             in
             every
             Creature
             ;
             in
             an
             Ant
             or
             a
             Fly
             as
             much
             as
             in
             the
             vast
             bodies
             of
             the
             Heavens
             .
          
           
             2.
             
             Because
             they
             do
             suppose
             some
             
               Moral
               Dispositions
            
             in
             the
             persons
             who
             do
             most
             readily
             and
             firmly
             assent
             to
             these
             Truths
             .
             For
             although
             men
             make
             use
             of
             the
             highest
             titles
             for
             their
             arguments
             ,
             and
             call
             them
             
               Infallible
               Proofs
               ,
               Mathematical
               Demonstrations
            
             ,
             or
             what
             they
             please
             ;
             yet
             we
             still
             see
             men
             of
             bad
             minds
             will
             find
             something
             to
             cavil
             at
             ,
             whereby
             to
             suspend
             their
             assent
             ;
             which
             they
             do
             not
             in
             
             meer
             
               Metaphysical
               notions
            
             ,
             or
             in
             
               Mathematical
               Demonstrations
            
             .
             But
             vertuous
             and
             unprejudiced
             minds
             do
             more
             impartially
             judge
             ,
             and
             therefore
             more
             readily
             give
             their
             assent
             :
             having
             no
             byas
             to
             incline
             them
             another
             way
             .
             Although
             therefore
             the
             principles
             be
             of
             another
             nature
             ,
             and
             the
             arguments
             be
             drawn
             from
             Idea's
             ,
             or
             series
             of
             Causes
             ,
             or
             whatever
             medium
             it
             be
             ,
             yet
             since
             the
             perverseness
             of
             mens
             will
             may
             hinder
             the
             force
             of
             the
             argument
             ,
             as
             to
             themselves
             ,
             the
             Certainty
             might
             be
             called
             
               Moral
               Certainty
            
             .
          
           
             2.
             
             As
             to
             the
             
               Christian
               Faith.
            
             So
             he
             grants
             ,
          
           
             1.
             
             That
             there
             are
             some
             principles
             relating
             to
             it
             which
             have
             
               Metaphysical
               Certainty
            
             in
             them
             ;
             as
             ,
             that
             
               Whatever
               God
               reveals
               is
               impossible
               to
               be
               false
               ,
            
             or
             as
             it
             is
             commonly
             expressed
             ,
             though
             improperly
             ,
             is
             
               infallibly
               True.
            
             
          
           
             2.
             
             That
             there
             is
             a
             
               rational
               Certainty
            
             ,
             that
             a
             Doctrine
             confirmed
             by
             such
             Miracles
             as
             were
             wrought
             by
             Christ
             and
             his
             Apostle
             must
             come
             from
             God
             :
             that
             being
             the
             most
             certain
             Criterion
             of
             Divine
             Revelation
             .
          
           
           
             3.
             
             That
             there
             was
             a
             
               Physical
               Certainty
            
             of
             the
             truth
             of
             
               Christs
               Miracles
            
             and
             Resurrection
             from
             the
             dead
             ,
             in
             the
             Apostles
             who
             were
             eye-witnesses
             of
             them
             .
          
           
             4.
             
             That
             there
             was
             an
             
               Infallible
               Certainty
            
             in
             the
             Apostles
             delivering
             this
             doctrine
             to
             the
             world
             ,
             and
             writing
             it
             for
             the
             benefit
             of
             the
             Church
             in
             all
             Ages
             .
          
           
             5.
             
             That
             we
             have
             a
             
               moral
               Certainty
            
             of
             the
             
               matters
               of
               Fact
            
             ,
             which
             do
             concern
             the
             Doctrine
             ,
             the
             Miracles
             ,
             and
             the
             
               Books
               of
               Scripture
            
             :
             which
             is
             of
             the
             same
             kind
             with
             the
             certainty
             those
             had
             of
             Christs
             Doctrine
             and
             Miracles
             ,
             who
             lived
             in
             Mesopotamia
             ,
             at
             that
             time
             ;
             which
             must
             depend
             upon
             the
             credibility
             of
             the
             Witnesses
             who
             convey
             these
             things
             ,
             which
             is
             a
             
               Moral
               Consideration
            
             ,
             and
             therefore
             the
             Certainty
             which
             is
             taken
             from
             it
             may
             be
             properly
             called
             
               Moral
               Certainty
            
             .
             Of
             which
             there
             being
             many
             degrees
             ,
             the
             highest
             is
             here
             understood
             ,
             which
             any
             matter
             of
             fact
             is
             capable
             of
             .
          
           
             And
             now
             I
             pray
             tell
             me
             ,
             what
             reason
             hath
             there
             been
             for
             all
             this
             noise
             about
             
               Moral
               Certainty
            
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               T.
               G.
            
             owns
             
               that
               the
               Dr.
               in
               other
               places
               doth
               acknowledge
               a
               true
               certainty
               of
               the
               principles
               of
               Religion
               ;
               but
               ,
            
             he
             saith
             ,
             
               he
               can
               say
               and
               unsay
               ,
               without
               retracting
               ,
            
             
             
               with
               
               as
               much
               art
               and
               ease
               as
               any
               man
               he
               ever
               read
               .
            
          
        
         
           
             P.
             D.
             
          
           
             I
             had
             thought
             unsaying
             had
             been
             retracting
             .
             But
             Dr.
             St.
             saith
             as
             much
             in
             those
             very
             places
             
               T.
               G.
            
             objects
             against
             ,
             as
             in
             those
             he
             allows
             .
             Only
             
               T.
               G.
            
             delights
             in
             cavilling
             above
             most
             Authors
             I
             have
             ever
             read
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             doth
             not
             Dr.
             St.
             allow
             a
             
               possibility
               of
               falshood
            
             notwithstanding
             all
             this
             pretence
             of
             Certainty
             ?
             
          
        
         
           
             P.
             D.
             
          
           
             Whatever
             is
             true
             ,
             is
             impossible
             to
             be
             false
             ;
             and
             the
             same
             degree
             of
             evidence
             any
             one
             hath
             of
             the
             truth
             of
             a
             thing
             ,
             he
             hath
             of
             the
             impossibility
             of
             the
             falshood
             of
             it
             :
             therefore
             he
             that
             hath
             an
             undoubted
             certainty
             of
             the
             truth
             of
             Christianity
             ,
             hath
             the
             same
             certainty
             that
             it
             is
             impossible
             it
             should
             be
             false
             .
             And
             because
             possibility
             and
             impossibility
             are
             capable
             of
             the
             same
             distinctions
             that
             Certainty
             is
             ,
             therefore
             according
             to
             the
             nature
             and
             degrees
             of
             Certainty
             is
             the
             possibility
             or
             impossibility
             of
             falshood
             .
             That
             which
             is
             
               Metaphysically
               certain
            
             is
             so
             impossible
             to
             be
             false
             ,
             that
             it
             implyes
             a
             contradiction
             to
             be
             otherwise
             :
             but
             it
             is
             not
             so
             in
             
               Physical
               Certainty
            
             ,
             nor
             in
             all
             
               rational
               Certainty
            
             ,
             nor
             in
             Moral
             :
             and
             yet
             ,
             whereever
             any
             man
             is
             certain
             of
             the
             truth
             
             of
             a
             thing
             ,
             he
             is
             proportionably
             certain
             that
             it
             is
             impossible
             to
             be
             false
             .
          
        
         
           
             R.
             P.
             
          
           
             This
             only
             relates
             to
             the
             person
             ,
             and
             not
             to
             the
             Evidence
             ;
             Is
             there
             any
             such
             evidence
             of
             the
             Existence
             of
             a
             Deity
             ,
             as
             can
             infallibly
             convince
             it
             to
             be
             absolutely
             true
             ,
             and
             so
             impossible
             to
             be
             false
             ?
          
        
         
           
             P.
             D.
             
          
           
             I
             do
             not
             doubt
             ,
             but
             that
             there
             are
             such
             evidences
             of
             the
             Being
             of
             God
             ,
             as
             do
             prove
             it
             to
             any
             unprejudiced
             mind
             
               impossible
               to
               be
               otherwise
            
             .
             And
             
               T.
               G.
            
             had
             no
             reason
             to
             doubt
             of
             this
             ,
             from
             any
             thing
             Dr.
             St.
             had
             said
             ,
             who
             had
             endeavoured
             so
             early
             to
             prove
             the
             Being
             of
             God
             ,
             and
             the
             
               Principles
               of
               Christian
               Faith
            
             ;
             
             before
             he
             set
             himself
             to
             consider
             the
             Controversies
             which
             have
             happened
             in
             the
             
               Christian
               Church
               .
               T.
               G.
            
             therefore
             might
             well
             have
             spared
             these
             reflections
             ,
             in
             a
             debate
             of
             so
             different
             a
             nature
             ;
             but
             that
             he
             was
             glad
             of
             an
             opportunity
             to
             go
             off
             from
             the
             business
             ,
             as
             men
             are
             ,
             that
             know
             they
             are
             not
             like
             to
             bring
             it
             to
             a
             good
             issue
             .
          
        
         
           
             R.
             P.
             
          
           
             
               T.
               G.
            
             confesseth
             this
             is
             a
             digression
             ;
             but
             he
             promises
             to
             return
             to
             the
             matter
             ;
             and
             so
             he
             does
             I
             assure
             you
             ,
             for
             he
             comes
             to
             the
             
               second
               thing
               ,
               which
            
             ,
             he
             saith
             ,
             
               the
               Dr.
               ought
               to
               have
               done
               ,
            
             
             viz.
             
               to
               have
               shewed
               how
               the
               Notion
               of
               Idolatry
               doth
               
               agree
               to
               the
               Doctrine
               of
               the
               Church
               of
            
             Rome
             
               in
               her
               Councils
            
             .
          
        
         
           
             P.
             D.
             
          
           
             It
             is
             a
             wonder
             to
             me
             ,
             you
             should
             think
             him
             defective
             in
             this
             ,
             when
             he
             shews
             that
             there
             are
             two
             things
             from
             whence
             the
             sense
             of
             the
             Roman
             Church
             is
             to
             be
             taken
             ;
             1.
             
             From
             the
             Definitions
             of
             Councils
             .
             2.
             
             From
             the
             practice
             of
             the
             Church
             .
          
           
             1.
             
             From
             the
             Definitions
             of
             Councils
             .
             And
             here
             *
             he
             entred
             upon
             the
             consideration
             of
             what
             that
             worship
             was
             ,
             which
             was
             required
             to
             be
             given
             to
             Images
             :
             and
             shewed
             from
             the
             words
             of
             the
             Council
             ,
             and
             from
             the
             Testimony
             of
             the
             most
             eminent
             Divines
             of
             the
             Roman
             Church
             ,
             that
             it
             was
             not
             enough
             to
             
               worship
               before
               Images
            
             ,
             and
             to
             have
             an
             intention
             to
             perform
             those
             
               external
               Acts
            
             ;
             but
             there
             must
             be
             an
             
               inward
               intention
            
             to
             worship
             the
             
               Images
               themselves
            
             ;
             and
             that
             the
             contrary
             doctrine
             was
             esteemed
             little
             better
             than
             downright
             Heresie
             .
          
           
             2.
             
             From
             the
             Practice
             of
             the
             Church
             .
             For
             he
             shews
             many
             of
             your
             best
             Divines
             went
             upon
             this
             principle
             ,
             that
             
               God
               would
               not
               suffer
               his
               Church
               to
               err
            
             ;
             and
             therefore
             they
             thought
             the
             allowed
             practice
             of
             the
             Church
             sufficient
             for
             them
             to
             defend
             those
             things
             to
             be
             lawful
             which
             they
             saw
             generally
             
             practised
             .
             And
             from
             hence
             he
             makes
             it
             appear
             that
             the
             Church
             of
             Rome
             hath
             gone
             beyond
             the
             Council
             of
             Nice
             in
             two
             things
             .
          
           
             1.
             
             In
             making
             and
             worshipping
             Images
             of
             God
             and
             the
             
               B.
               Trinity
            
             ,
             which
             was
             *
             esteemed
             madness
             and
             
               Pagan
               Idolatry
            
             in
             the
             time
             of
             the
             
               second
               Council
            
             of
             Nice
             ;
             and
             is
             justified
             by
             the
             modern
             Divines
             of
             the
             Church
             of
             Rome
             from
             the
             general
             practice
             of
             their
             Church
             .
          
           
             2.
             
             In
             giving
             the
             Worship
             of
             Latria
             to
             Images
             ;
             †
             which
             was
             condemned
             by
             the
             Council
             of
             Nice
             ;
             and
             notwithstanding
             is
             defended
             by
             multitudes
             of
             Divines
             in
             the
             
               Roman
               Church
            
             ,
             from
             the
             allowed
             practice
             in
             the
             Worship
             of
             the
             Cross
             ;
             both
             before
             and
             after
             the
             Council
             of
             Trent
             .
          
           
             After
             which
             he
             enquires
             at
             large
             into
             the
             publick
             Offices
             ,
             and
             commended
             Devotions
             of
             that
             Church
             in
             respect
             to
             Images
             ,
             and
             from
             thence
             he
             *
             proves
             that
             1.
             
             As
             to
             Consecration
             of
             Images
             for
             worship
             ,
             2.
             
             As
             to
             the
             Rites
             of
             Supplication
             to
             them
             ;
             3.
             
             As
             to
             pompous
             procession
             with
             them
             ,
             the
             modern
             Church
             of
             Rome
             doth
             not
             fall
             short
             of
             the
             practice
             of
             
               Pagan
               Rome
            
             .
          
           
             And
             do
             you
             think
             all
             this
             is
             not
             applying
             the
             notion
             of
             Idolatry
             home
             to
             
             the
             
               Roman
               Church
            
             ?
             When
             ,
             1.
             
             He
             shews
             by
             the
             principles
             of
             the
             second
             Council
             of
             Nice
             ,
             the
             modern
             practices
             of
             the
             Church
             of
             Rome
             are
             chargeable
             with
             Idolatry
             .
             2.
             
             That
             the
             practices
             agreeable
             with
             that
             Council
             were
             charged
             with
             Idolatry
             by
             the
             
               Western
               Church
            
             in
             the
             Council
             of
             Francford
             ,
             not
             from
             any
             mistake
             of
             their
             meaning
             ,
             but
             because
             they
             looked
             on
             the
             Worship
             then
             decreed
             to
             be
             proper
             adoration
             .
          
        
         
           
             R.
             P.
             
          
           
             
             But
             
               T.
               G.
            
             saith
             ,
             
               If
               the
               Worship
               defined
               by
               the
               Council
               of
            
             Nice
             
               were
               inferiour
               Worship
               ,
               and
               not
               Latria
               ,
               as
               Dr.
            
             St.
             
               confesseth
               ,
               then
               nothing
               can
               be
               clearer
               than
               that
               it
               was
               not
               the
               Worship
               due
               to
               God
               ,
               and
               consequently
               the
               Church
               of
            
             Rome
             
               cannot
               be
               chargeable
               with
               Idolatry
               from
               any
               thing
               contained
               in
               that
               decree
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Will
             
               T.
               G.
            
             never
             understand
             the
             difference
             between
             the
             intention
             of
             the
             person
             and
             the
             Nature
             of
             the
             Act
             ?
             They
             might
             declare
             it
             to
             be
             only
             
               inferiour
               Worship
            
             ,
             but
             the
             Council
             of
             Francford
             took
             it
             to
             be
             proper
             adoration
             which
             was
             due
             only
             to
             God.
             And
             if
             that
             Councils
             Judgement
             must
             stand
             ;
             all
             those
             in
             the
             Church
             of
             Rome
             who
             give
             Latria
             to
             the
             Cross
             ,
             must
             be
             guilty
             of
             Idolatry
             .
          
        
         
           
           
             R.
             P.
             
          
           
             
               Doth
               not
               the
               Church
               of
            
             England
             
               allow
               bowing
               to
               the
               Altar
               ,
               which
               if
               the
               Altar
               had
               any
               sense
               would
               think
               were
               done
               to
               it
            
             ;
             as
             
               T.
               G.
            
             saith
             ,
             
             
               he
               was
               certainly
               informed
               of
               a
               Countrey
               fellow
               who
               being
               got
               near
               the
               Altar
               in
               his
               Majesties
               Chapel
               ,
               thought
               all
               the
               Congies
               had
               been
               made
               to
               him
               ,
               and
               so
               returned
               Congy
               for
               Congy
               .
               And
               if
               bowing
               may
               be
               used
               out
               of
               Religious
               respect
               to
               the
               Altar
               ,
               why
               not
               kneeling
               ,
               or
               prostration
               ,
               or
               fixing
               our
               eyes
               in
               time
               of
               Prayer
               ,
               or
               burning
               Incense
               or
               Lights
               before
               the
               Images
               of
               Christ
               and
               his
               Saints
               :
               but
               how
               can
               Dr.
            
             St.
             
               purge
               the
               Church
               of
            
             England
             
               from
               Idolatry
               in
               that
               practice
               ,
               when
               he
               saith
               ,
               that
               any
               Image
               being
               made
               so
               far
               the
               object
               of
               Divine
               Worship
               ,
               that
               men
               do
               bow
               down
               before
               it
               ,
               (
               and
               he
               supposes
               the
               same
               will
               hold
               for
               any
               other
               creature
               )
               it
               doth
               thereby
               become
               an
               Idol
               ,
               and
               on
               that
               account
               is
               forbidden
               in
               the
               second
               Commandment
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             What
             would
             
               T.
               G.
            
             have
             done
             ,
             had
             it
             not
             been
             for
             this
             practice
             of
             bowing
             towards
             the
             Altar
             ?
             when
             yet
             he
             cannot
             but
             know
             that
             the
             practice
             of
             it
             is
             not
             enjoyned
             by
             our
             Church
             ,
             for
             the
             Canon
             leaves
             it
             at
             liberty
             ;
             If
             the
             Church
             of
             Rome
             did
             the
             same
             about
             the
             Worship
             of
             Images
             ,
             the
             parallel
             would
             hold
             somewhat
             better
             .
             
             But
             the
             Church
             of
             Rome
             declares
             
               Religious
               Worship
            
             is
             to
             be
             given
             to
             Images
             ,
             and
             our
             Church
             declares
             that
             
               none
               is
               to
               be
               given
               to
               the
               Altar
               ,
            
             and
             doth
             not
             this
             make
             an
             apparent
             difference
             ?
             If
             the
             Countrey
             fellow
             standing
             without
             the
             rails
             fancied
             the
             Congies
             made
             to
             himself
             ;
             what
             would
             he
             have
             done
             ,
             if
             he
             had
             stood
             within
             an
             Image
             of
             our
             Lady
             ,
             and
             seen
             all
             the
             Courtship
             that
             had
             been
             used
             towards
             her
             by
             some
             of
             her
             devoted
             servants
             and
             slaves
             ;
             when
             he
             beheld
             the
             bare
             knees
             bleeding
             ,
             the
             tears
             trickling
             ,
             the
             breast
             knocking
             ,
             the
             eyes
             scarce
             lifted
             up
             to
             shew
             the
             greater
             reverence
             and
             humility
             towards
             the
             Image
             ,
             what
             could
             he
             have
             thought
             ,
             but
             that
             he
             was
             shut
             up
             within
             the
             bowels
             of
             the
             Goddess
             they
             worshipped
             ?
             Whereas
             if
             the
             Countrey
             fellow
             had
             gone
             up
             into
             the
             Court
             ,
             and
             seen
             the
             ancient
             servants
             make
             their
             Reverences
             after
             dinner
             in
             the
             
               Presence
               chamber
            
             ,
             he
             would
             soon
             have
             been
             better
             informed
             ;
             if
             some
             of
             the
             old
             Courtiers
             had
             told
             him
             ,
             it
             was
             the
             ancient
             Custome
             of
             the
             Court
             to
             make
             their
             Reverences
             in
             all
             Chambers
             of
             Presence
             ,
             and
             from
             thence
             when
             they
             went
             into
             his
             
               Majesties
               Chapel
            
             they
             used
             the
             same
             custome
             out
             of
             Reverence
             to
             God
             Almighty
             whose
             Presence-chamber
             
             they
             accounted
             the
             Chapel
             to
             be
             .
             What
             is
             all
             this
             to
             giving
             
               Religious
               Worship
            
             to
             the
             Altar
             ?
             wherein
             the
             force
             of
             all
             
               T.
               G.
            
             saith
             must
             lye
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             you
             
               do
               bow
               before
               the
               Altar
               ,
               as
               we
               do
               before
               Images
               .
            
          
        
         
           
             P.
             D.
             
          
           
             I
             utterly
             deny
             that
             .
             For
             your
             Church
             declares
             bowing
             before
             Images
             without
             an
             intention
             to
             worship
             the
             
               Images
               is
               next
               to
               Heresie
            
             ,
             (
             if
             we
             are
             to
             take
             the
             sense
             of
             your
             Councils
             from
             their
             own
             words
             and
             the
             explication
             of
             Divines
             ;
             )
             You
             explode
             their
             Doctrine
             who
             say
             ,
             
               that
               we
               are
               only
               to
               worship
               God
               before
               them
               .
            
             And
             is
             there
             no
             difference
             between
             the
             Acts
             of
             these
             two
             men
             as
             to
             Images
             themselves
             ?
             The
             one
             declares
             that
             he
             looks
             on
             no
             
               Religious
               worship
            
             as
             due
             to
             an
             Image
             ,
             but
             it
             serves
             him
             only
             to
             put
             him
             in
             mind
             of
             him
             who
             is
             the
             proper
             object
             of
             Worship
             ,
             and
             he
             never
             intends
             by
             any
             Act
             of
             his
             to
             worship
             the
             Image
             it self
             :
             another
             saith
             ,
             the
             Church
             requires
             
               Images
               to
               be
               worshipped
            
             ,
             and
             for
             my
             part
             I
             think
             my self
             bound
             to
             do
             what
             the
             Church
             requires
             ,
             and
             therefore
             it
             is
             my
             intention
             to
             give
             Worship
             not
             barely
             to
             the
             object
             represented
             ,
             but
             to
             the
             very
             Image
             it self
             ,
             although
             it
             be
             on
             the
             account
             of
             its
             representation
             .
             And
             the
             
             latter
             Dr.
             St.
             hath
             shewed
             to
             be
             the
             only
             allowed
             sense
             in
             the
             Church
             of
             Rome
             ,
             and
             the
             other
             rejected
             either
             as
             heretical
             or
             
               next
               to
               it
            
             .
             Which
             
               T.
               G.
            
             never
             so
             much
             as
             once
             takes
             notice
             of
             .
             But
             however
             this
             doth
             not
             reach
             our
             case
             ;
             for
             we
             believe
             the
             second
             Commandment
             to
             be
             still
             in
             force
             ,
             which
             is
             express
             and
             positive
             against
             all
             worship
             of
             Images
             ,
             and
             
               bowing
               down
               to
               them
            
             ,
             but
             that
             which
             was
             lawful
             among
             the
             Jews
             ,
             notwithstanding
             that
             precept
             ,
             viz.
             to
             Worship
             God
             towards
             the
             
               Mercy
               Seat
            
             ,
             is
             still
             lawful
             among
             
               Christians
               ,
               viz.
            
             to
             Worship
             God
             alone
             ,
             but
             
               towards
               the
               Altar
            
             .
             And
             thus
             I
             hope
             
               T.
               G.
            
             will
             at
             last
             be
             brought
             a
             little
             better
             to
             understand
             the
             sense
             of
             our
             Church
             in
             this
             practice
             ,
             and
             how
             far
             it
             is
             from
             being
             a
             parallel
             with
             your
             Worship
             of
             Images
             .
          
        
         
           
             R.
             P.
             
          
           
             T.
             G.
             
               finds
               great
               fault
               with
               Dr.
            
             St.
             
               's
               citation
               out
               of
            
             Card.
             Lugo
             ,
             
               about
               submission
               to
               Images
            
             ,
             
             
               because
               he
               left
               out
            
             aliquis
             ,
             and
             potest
             dici
             ,
             and
             
               I
               tell
               you
            
             ,
             he
             makes
             a
             huge
             outcry
             about
             it
             ,
             and
             fills
             up
             
               several
               pages
            
             with
             it
             .
          
        
         
           
             P.
             D.
             
          
           
             Doth
             he
             truly
             ?
             It
             was
             a
             great
             sign
             he
             wanted
             matter
             to
             fill
             up
             his
             book
             .
             But
             I
             pray
             on
             what
             occasion
             was
             this
             passage
             brought
             in
             ?
             It
             may
             
             be
             that
             will
             give
             us
             some
             light
             into
             this
             matter
             .
          
        
         
           
             R.
             P.
             
          
           
             
               T.
               G.
            
             referrs
             to
             the
             page
             ,
             but
             he
             never
             mentions
             the
             occasion
             .
             It
             is
             such
             a
             page
             .
             
          
        
         
           
             P.
             D.
             
          
           
             Let
             us
             see
             ,
             what
             Dr.
             St.
             was
             proving
             in
             that
             place
             .
             It
             was
             ,
             that
             by
             the
             Council
             of
             Nice
             as
             it
             is
             explained
             by
             the
             Divines
             of
             the
             
               Roman
               Church
            
             ,
             true
             and
             real
             Worship
             is
             to
             be
             given
             to
             Images
             ;
             
             and
             for
             this
             he
             produces
             the
             several
             Testimonies
             of
             
               Suarez
               ,
               Medina
               ,
               Victoria
               ,
               Catharinus
               ,
               Naclantus
               ,
               Bellarmine
               ,
               Soto
               ,
               Velosillus
               ,
               Pujol
               ,
               Tannerus
               ,
               Ysambertus
               ,
               Bassaeus
               ,
               Sylvius
               ,
               Arriaga
               ,
            
             and
             at
             last
             Card.
             Lugo
             .
             If
             the
             thing
             be
             not
             proved
             ,
             which
             he
             designed
             ,
             why
             is
             Card.
             Lugo
             alone
             produced
             ?
             If
             it
             be
             proved
             ,
             why
             is
             Card.
             Lugo
             produced
             at
             all
             ?
          
        
         
           
             R.P.
             
          
           
             Because
             he
             left
             out
             aliquis
             and
             
               dici
               potest
            
             .
          
        
         
           
             P.
             D.
             
          
           
             But
             suppose
             the
             other
             be
             sufficient
             to
             express
             his
             concurrence
             with
             the
             rest
             ,
             what
             unfairness
             is
             there
             in
             that
             ,
             to
             shorten
             his
             words
             when
             he
             layes
             no
             weight
             upon
             the
             manner
             ,
             but
             upon
             the
             thing
             ?
             Had
             Dr.
             St.
             charged
             Lugo
             with
             holding
             greater
             submission
             than
             the
             rest
             ,
             and
             then
             left
             out
             the
             
               qualifying
               expressions
            
             ,
             he
             had
             done
             him
             injury
             .
             But
             he
             knew
             
             Lugo
             meant
             no
             more
             than
             the
             rest
             ,
             and
             produced
             him
             for
             no
             other
             purpose
             .
             If
             there
             be
             but
             any
             
               inward
               affection
            
             carried
             to
             the
             Image
             ,
             which
             may
             be
             called
             a
             
               certain
               kind
               of
               submission
               to
               the
               Image
               ,
            
             it
             is
             all
             one
             to
             Dr.
             
             St.'s
             purpose
             ;
             which
             was
             only
             to
             prove
             ,
             as
             he
             saith
             ,
             in
             the
             same
             page
             ,
             from
             the
             Acts
             of
             the
             Council
             ,
             and
             the
             Judgement
             of
             their
             learned
             and
             eminent
             Divines
             ,
             
               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
               .
            
             Did
             these
             Testimonies
             prove
             this
             ,
             or
             did
             they
             not
             ?
             If
             they
             did
             not
             ;
             why
             did
             not
             
               T.
               G.
            
             discover
             them
             all
             ?
             if
             they
             did
             ;
             why
             doth
             he
             so
             vainly
             cavil
             ,
             about
             some
             thing
             impertinent
             to
             the
             main
             business
             ,
             in
             the
             very
             last
             of
             all
             ?
             So
             that
             ,
             after
             all
             this
             cry
             ,
             there
             is
             very
             little
             Wool
             ,
             unless
             it
             be
             that
             which
             is
             made
             of
             Goats
             hair
             .
          
        
         
           
             R.
             P.
             
          
           
             
               But
               this
               tends
               to
               breed
               an
               impression
               in
               the
               Reader
               ,
               that
               the
               inward
               affection
               Card.
            
             Lugo
             
               required
               was
               of
               giving
               submission
               to
               an
               Image
               as
               superiour
               ;
               because
               in
               another
               place
               he
               quotes
               the
               same
               Author
               for
               making
            
             cultus
             
               to
               signifie
               Reverence
               towards
               Superiours
            
             .
          
        
         
           
             P.
             D.
             
          
           
             But
             doth
             not
             the
             Cardinal
             say
             so
             ?
          
        
         
           
           
             R.
             P.
             
          
           
             
               T.
               G.
            
             saith
             nothing
             to
             the
             contrary
             ,
             which
             I
             am
             sure
             he
             would
             have
             done
             ,
             if
             he
             had
             not
             .
          
        
         
           
             P.
             D.
             
          
           
             Well
             then
             ;
             Lugo
             makes
             worship
             to
             be
             a
             
               Reverence
               towards
               Superiours
            
             ;
             but
             he
             saith
             ,
             
               that
               true
               worship
               is
               due
               to
               Images
               .
            
             And
             is
             not
             this
             making
             the
             
               Image
               Superiour
            
             ?
          
        
         
           
             R.
             P.
             
          
           
             I
             thought
             where
             I
             should
             have
             you
             ;
             but
             
               T.
               G.
            
             hath
             explained
             
             Lugo's
             meaning
             from
             himself
             .
          
        
         
           
             P.
             D.
             
          
           
             Let
             me
             hear
             it
             as
             
               T.
               G.
            
             that
             candid
             and
             ingenuous
             dealer
             hath
             it
             .
          
        
         
           
             R.
             P.
             
          
           
             1.
             
             He
             saith
             ,
             
               When
               we
               worship
               an
               Image
               ,
               the
               inward
               affection
               is
               not
               carried
               to
               the
               Image
               ,
               after
               the
               same
               manner
               it
               is
               to
               the
               Prototype
               ;
               for
               we
               worship
               the
               Prototype
               absolutely
               ,
            
             i.
             e.
             
               for
               its
               own
               proper
               excellency
               ;
               but
               the
               Image
               only
               with
               a
               relative
               worship
               ,
            
             i.
             e.
             
               for
               the
               excellency
               not
               of
               the
               Image
               it self
               ,
               but
               of
               the
               Prototype
               ,
               which
               kind
               of
               Worship
               he
               affirms
               to
               be
               far
               inferiour
               to
               the
               other
               ,
               which
               is
               absolute
               .
            
          
           
             2.
             
             
               We
               have
               not
               the
               same
               inward
               submission
               towards
               the
               Image
               ,
               which
               we
               have
               towards
               the
               Prototype
               ;
               for
               we
               submit
               our selves
               to
               the
               Prototype
               ,
               acknowledging
               it
               to
               be
               more
               excellent
               than
               our selves
               ,
               and
               superiour
               to
               us
               ,
               which
               kind
               of
               submission
               we
               cannot
               prudently
               conceive
               to
               belong
               to
               an
               Image
               ;
               
               nor
               indeed
               any
               at
               all
               ,
               by
               which
               we
               submit
               our selves
               to
               it
               ,
               preferring
               it
               before
               us
               .
            
          
           
             3.
             
             
               The
               sole
               external
               act
               of
               kissing
               or
               bowing
               is
               not
               so
               carryed
               to
               the
               Image
               but
               that
               some
               inward
               affection
               also
               goes
               along
               with
               it
               ,
               which
               he
               saith
               ,
               may
               be
               called
               also
               some
               kind
               of
               affection
               of
               submission
               ;
               by
               which
               he
               means
               an
               affection
               of
               submitting
               our selves
               to
               the
               Image
               ;
               for
               as
               much
               as
               the
               Act
               of
               the
               Will
               from
               which
               it
               proceeds
               is
               an
               affection
               of
               performing
               those
               acts
               about
               their
               Images
               ,
               which
               we
               are
               wont
               to
               exercise
               towards
               our
               Superiours
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Now
             I
             hope
             ,
             we
             have
             the
             Cardinals
             true
             meaning
             .
             From
             whence
             I
             desire
             you
             to
             observe
             .
          
           
             1.
             
             That
             the
             difference
             he
             puts
             between
             the
             Worship
             of
             the
             Image
             and
             the
             Prototype
             lyes
             in
             the
             
               inward
               estimation
            
             of
             the
             Excellency
             of
             the
             one
             above
             the
             other
             ;
             which
             is
             as
             much
             as
             to
             say
             ,
             that
             he
             doth
             really
             think
             there
             is
             more
             excellency
             in
             
               Christ
               himself
            
             than
             in
             a
             Crucifix
             .
             Which
             deserves
             a
             special
             remark
             ;
             especially
             being
             made
             by
             a
             Cardinal
             .
             When
             one
             might
             venture
             to
             say
             ,
             that
             there
             is
             scarce
             an
             Idolater
             so
             sottish
             in
             the
             world
             ,
             but
             will
             acknowledge
             his
             Deity
             to
             be
             much
             better
             than
             the
             Image
             of
             him
             ;
             and
             that
             he
             worships
             one
             for
             his
             own
             excellency
             ,
             and
             the
             other
             only
             out
             of
             respect
             to
             him
             .
          
           
           
             2.
             
             He
             acknowledges
             ,
             that
             all
             those
             Acts
             whereby
             we
             express
             reverence
             towards
             Superiours
             may
             be
             used
             towards
             Images
             ,
             as
             
               bowing
               ,
               kneeling
               ,
               prostration
               ,
               &c.
               
            
          
           
             3.
             
             That
             there
             is
             
               some
               kind
               of
               inward
               affection
            
             which
             may
             be
             called
             a
             
               certain
               kind
               of
               affection
               of
               submission
               going
               along
               with
               these
               external
               Acts.
            
             And
             doth
             not
             all
             this
             amount
             to
             
               true
               and
               real
               worship
            
             ?
             which
             was
             the
             thing
             Dr.
             St.
             designed
             to
             prove
             .
             For
             here
             ,
             without
             exception
             ,
             all
             those
             Acts
             whereby
             our
             reverence
             towards
             Superiours
             is
             expressed
             ,
             may
             be
             used
             to
             
               Images
               ;
               i.
               e.
            
             all
             tokens
             of
             submission
             to
             them
             ,
             and
             an
             
               inward
               affection
               of
               some
               kind
            
             ,
             which
             may
             be
             called
             
               affection
               of
               submission
            
             .
             By
             which
             we
             find
             it
             yielded
             to
             us
             that
             all
             external
             Acts
             of
             Adoration
             may
             be
             given
             to
             Images
             ,
             provided
             ,
             that
             the
             
               inward
               affection
            
             be
             carryed
             after
             a
             different
             manner
             to
             the
             Prototype
             and
             to
             the
             Image
             ;
             which
             no
             Idolater
             in
             the
             world
             ,
             if
             Maimonides
             may
             be
             believed
             ,
             would
             ever
             deny
             :
             if
             they
             believed
             any
             other
             Gods
             besides
             their
             Idols
             ,
             as
             he
             saith
             ,
             
               there
               were
               none
               but
               did
            
             .
             So
             that
             Card.
             Lugo
             upon
             fair
             ground
             gives
             up
             all
             peculiarity
             of
             any
             
               external
               Acts
            
             of
             
               Divine
               Worship
            
             ;
             and
             for
             all
             that
             I
             can
             see
             ,
             may
             
             sacrifice
             to
             an
             Image
             ,
             or
             offer
             up
             the
             Host
             to
             it
             ,
             on
             the
             same
             reasons
             that
             they
             make
             their
             prostrations
             before
             it
             .
             And
             he
             understood
             the
             consequence
             of
             his
             own
             Doctrine
             so
             well
             ,
             that
             he
             doth
             not
             seem
             to
             boggle
             at
             it
             on
             the
             account
             of
             adoration
             .
             But
             as
             long
             as
             
               T.
               G.
            
             yields
             that
             Cardinal
             Lugo
             doth
             allow
             all
             
               external
               Acts
            
             of
             
               submission
               to
               Images
            
             ,
             and
             such
             an
             
               inward
               affection
            
             as
             to
             make
             that
             
               submission
               sincere
               and
               real
            
             ,
             Dr.
             St.
             hath
             all
             which
             his
             heart
             could
             desire
             from
             this
             testimony
             of
             Lugo
             .
          
        
         
           
             R.
             P.
             
          
           
             
               But
               all
               this
               amounts
               to
               no
               more
               ,
               T.
               G.
            
             saith
             from
             him
             ,
             
               but
               that
               the
               Prototype
               deserves
               to
               be
               treated
               honourably
               ,
               not
               only
               in
               it self
               ,
               but
               in
               all
               things
               which
               have
               connexion
               with
               it
               ,
               as
               an
               Image
               or
               the
               like
               .
            
          
        
         
           
             P.
             D.
             
          
           
             That
             is
             ,
             God
             may
             be
             worshipped
             in
             any
             Creature
             ;
             and
             any
             act
             of
             adoration
             may
             be
             performed
             towards
             it
             ,
             if
             it
             have
             a
             respect
             to
             him
             :
             whether
             by
             a
             real
             or
             imaginary
             presence
             .
             Which
             takes
             away
             the
             distinction
             of
             divine
             worship
             as
             it
             is
             applied
             to
             outward
             acts
             ,
             and
             all
             necessary
             discrimination
             between
             the
             Worship
             we
             give
             to
             God
             and
             to
             his
             Creatures
             ;
             And
             if
             this
             be
             for
             the
             honour
             of
             his
             Soveraignty
             and
             Dominion
             over
             us
             ,
             let
             the
             world
             judge
             .
          
        
         
           
           
             R.
             P.
             
          
           
             
               After
               all
               this
               ,
               T.
               G.
            
             saith
             ,
             
             
               that
               Dr.
            
             St.
             
               agrees
               with
               Cardinal
            
             Lugo
             
               in
               the
               thing
               ,
               although
               he
               quarrels
               with
               him
               about
               the
               words
               .
            
          
        
         
           
             P.
             D.
             
          
           
             That
             is
             news
             indeed
             .
             How
             doth
             
               T.
               G.
            
             make
             that
             out
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               Because
               he
               saith
               from
            
             Aquinas
             ,
             
               that
               although
               no
               irrational
               or
               inanimate
               being
               be
               capable
               of
               that
               real
               excellency
               to
               deserve
               any
               honour
               from
               us
               for
               its
               own
               sake
            
             ;
             
             
               yet
               on
               the
               account
               of
               a
               relation
               to
               divine
               things
               they
               may
               deserve
               a
               different
               regard
               and
               usage
               from
               other
               things
               .
            
          
        
         
           
             P.
             D.
             
          
           
             This
             is
             true
             ;
             but
             he
             immediately
             distinguishes
             from
             St.
             Augustin
             between
             the
             peculiarity
             of
             use
             belonging
             to
             the
             
               sacred
               utensils
            
             ,
             and
             the
             worship
             given
             to
             Images
             .
          
        
         
           
             R.
             P.
             
          
           
             That
             is
             no
             matter
             how
             he
             distinguishes
             ,
             as
             long
             as
             the
             consequence
             holds
             from
             one
             to
             the
             other
             .
             
               For
               if
               a
               Religious
               respect
               be
               due
               to
               sacred
               places
               and
               things
               on
               the
               account
               of
               their
               Relation
               to
               God
               ,
            
             
             
               and
               an
               inward
               intention
               of
               the
               mind
               to
               express
               it
               towards
               them
               by
               an
               outward
               token
               of
               submission
               ,
               as
               bowing
               to
               the
               Altar
               ,
               it
               comes
               to
               the
               same
               thing
               which
               Cardinal
            
             Lugo
             
               pleads
               for
               to
               an
               Image
               ,
               so
               that
               if
               one
               be
               Idolatry
               ,
               the
               other
               must
               be
               so
               too
               .
            
             So
             that
             
               T.
               G.
            
             concludes
             very
             triumphantly
             
             
               that
               by
               these
               edge-tools
            
             ,
             viz.
             
               School-distinctions
               Dr.
            
             St.
             
               hath
               cut
               the
               throat
               of
               his
               own
               Cause
               .
            
             And
             then
             he
             brings
             in
             the
             
               Patronus
               bonae
               Fidei
            
             again
             .
          
        
         
           
             P.
             D.
             
          
           
             Methinks
             another
             writing
             of
             the
             same
             worthy
             Author
             had
             been
             much
             more
             proper
             ,
             called
             
               Jugulum
               Causae
            
             .
             But
             is
             it
             possible
             for
             
               T.
               G.
            
             not
             to
             apprehend
             the
             difference
             of
             these
             things
             ?
             I
             will
             once
             more
             endeavour
             to
             make
             it
             plain
             to
             you
             .
             The
             reverence
             to
             
               sacred
               places
            
             and
             things
             differs
             from
             the
             
               relative
               worship
            
             of
             Images
             in
             these
             things
             .
          
           
             1.
             
             In
             the
             Acts
             belonging
             to
             them
             .
             For
             this
             I
             need
             only
             to
             repeat
             Dr.
             
             St.'s
             words
             .
             
               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
               most
               sottish
               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
               ever
               were
               used
               by
               the
               greatest
               and
               most
               sottish
               Idolaters
               .
            
             And
             here
             Cardinal
             Lugo
             allows
             all
             
               external
               acts
            
             of
             submission
             to
             Images
             ;
             whereas
             
             in
             the
             other
             case
             ,
             discrimination
             is
             all
             that
             is
             contended
             for
             ,
             out
             of
             Reverence
             to
             them
             .
             As
             for
             
               bowing
               towards
               the
               Altar
            
             ,
             it
             hath
             been
             so
             often
             answered
             before
             ,
             that
             I
             shall
             not
             repeat
             .
          
           
             2.
             
             In
             the
             Reason
             of
             Worship
             .
             For
             if
             the
             Reason
             assigned
             for
             the
             Worship
             of
             Images
             be
             peculiar
             to
             them
             ,
             then
             it
             cannot
             hold
             for
             all
             sacred
             things
             and
             places
             .
             Now
             the
             Reason
             of
             the
             Worship
             of
             Images
             is
             representation
             of
             the
             Prototype
             as
             present
             to
             the
             fancy
             of
             him
             that
             worships
             ;
             but
             this
             cannot
             hold
             for
             the
             
               sacred
               Vtensils
            
             and
             places
             which
             have
             their
             honour
             for
             the
             sake
             of
             the
             use
             they
             are
             dedicated
             to
             .
             Thus
             if
             Images
             in
             Churches
             were
             appointed
             only
             for
             use
             without
             any
             worship
             to
             be
             given
             to
             them
             ,
             it
             would
             come
             much
             nearer
             to
             a
             parallel
             ,
             than
             they
             can
             do
             now
             ,
             when
             they
             are
             consecrated
             and
             set
             up
             on
             purpose
             for
             adoration
             ;
             as
             they
             are
             continually
             in
             the
             
               Roman
               Church
            
             .
          
           
             3.
             
             In
             the
             distinction
             the
             Law
             of
             God
             makes
             between
             them
             .
             For
             when
             it
             most
             severely
             prohibits
             the
             worship
             of
             Images
             ,
             it
             not
             only
             allows
             but
             commands
             the
             
               reverencing
               Gods
               Sanctuary
            
             ;
             and
             the
             
               consecrating
               Sacred
               Vessels
            
             for
             the
             use
             of
             the
             Temple
             .
             So
             that
             where
             the
             Law
             
             distinguisheth
             we
             have
             reason
             to
             do
             it
             too
             :
             and
             so
             the
             
               Christian
               Church
            
             did
             ,
             when
             it
             looked
             on
             the
             worship
             of
             Images
             as
             unlawful
             ,
             yet
             they
             did
             shew
             respect
             and
             honour
             to
             
               sacred
               things
            
             and
             places
             :
             and
             
               honour
               is
               all
               they
               are
               capable
               of
            
             as
             St.
             Augustine
             saith
             ,
             
               but
               no
               worship
               doth
               belong
               to
               them
               .
            
             So
             that
             these
             Edge-Tools
             do
             no
             execution
             at
             all
             but
             upon
             T.
             G.'s
             Images
             ;
             which
             could
             never
             have
             been
             framed
             without
             them
             ,
             and
             yet
             are
             destroyed
             by
             them
             .
          
        
         
           
             R.
             P.
             
          
           
             You
             think
             to
             escape
             
               about
               the
               Doctor
               's
               unfaithful
               reporting
               the
               sense
               of
               Authors
            
             with
             this
             one
             Testimony
             of
             Cardinal
             Lugo
             ;
             but
             you
             are
             deceived
             ,
             I
             have
             another
             ready
             for
             you
             of
             
               Gregory
               Nyssen
            
             .
          
        
         
           
             P.
             D.
             
          
           
             Another
             !
             I
             expected
             hundreds
             upon
             T.
             G.'s
             outcries
             .
             
             When
             he
             saith
             ,
             
               the
               Citations
               are
               many
               and
               long
               ,
               and
               out
               of
               Authors
               of
               all
               Nations
               ,
               and
               all
               Ages
               ,
               and
               all
               Religions
               .
            
             What!
             but
             another
             ?
          
        
         
           
             R.
             P.
             
          
           
             You
             would
             have
             
               T.
               G.
            
             write
             an
             Answer
             as
             big
             as
             
               Foxes
               Acts
               and
               Monuments
            
             ,
             but
             you
             are
             deceived
             ,
             he
             is
             wiser
             than
             so
             .
             
               For
               he
               hath
               a
               particular
               aversion
               to
               a
               great
               Book
               upon
               one
               subject
               .
               If
               he
               can
               discover
               four
               or
               five
               citations
               faulty
               ,
               that
               will
               take
               away
               the
               reputation
               of
               all
               the
               rest
               .
            
          
        
         
           
           
             P.
             D.
             
          
           
             A
             very
             short
             way
             I
             confess
             .
             Methinks
             one
             or
             two
             may
             serve
             ;
             and
             save
             Candle
             and
             Firing
             ,
             and
             Waste-paper
             .
             Nay
             one
             single
             Testimony
             may
             do
             it
             ,
             with
             an
             end
             of
             an
             old
             Latine
             verse
             tacked
             to
             it
             ,
             
               Crimine
               ab
               uno
            
             —
             especially
             such
             a
             one
             as
             this
             of
             Cardinal
             Lugo
             .
             But
             ,
             however
             let
             us
             hear
             that
             of
             
               Gregory
               Nyssen
            
             .
          
        
         
           
             R.
             P.
             
          
           
             
               It
               is
               about
               the
            
             Arians
             
               being
               charged
               with
               Idolatry
            
             :
             
             
               which
               is
               brought
               in
               with
               a
               great
               deal
               of
               Pomp
               among
               other
               Testimonies
               ,
               to
               shew
               that
               the
            
             Arians
             
               were
               charged
               with
               Idolatry
               for
               the
               worship
               they
               gave
               to
               Christ
               ,
               whom
               they
               acknowledged
               to
               be
               a
               Creature
               ,
               from
               thence
               to
               parallel
               their
               worship
               with
               that
               of
               the
               Church
               of
            
             Rome
             
               to
               the
               Saints
            
             .
          
        
         
           
             P.
             D.
             
          
           
             I
             am
             glad
             to
             hear
             but
             one
             of
             those
             Testimonies
             challenged
             ;
             for
             if
             that
             be
             given
             up
             ,
             there
             are
             enough
             remaining
             to
             prove
             his
             design
             :
             which
             you
             mightily
             mistake
             ,
             if
             you
             think
             it
             was
             only
             to
             parallel
             your
             worship
             of
             Saints
             with
             the
             
               Arians
               Idolatry
            
             .
             For
             this
             is
             never
             so
             much
             as
             mentioned
             by
             Dr.
             St.
             ;
             but
             he
             names
             several
             considerable
             advantages
             which
             are
             gained
             by
             it
             in
             this
             subject
             of
             Idolatry
             .
          
           
           
             1.
             
             That
             there
             may
             be
             Idolatry
             where
             the
             true
             God
             is
             owned
             ,
             and
             worshipped
             ,
             as
             he
             was
             no
             doubt
             among
             the
             Arians
             ;
             from
             whence
             it
             follows
             ,
             that
             the
             Nature
             of
             Idolatry
             doth
             not
             consist
             in
             giving
             
               Soveraign
               Worship
            
             to
             a
             Creature
             ,
             without
             respect
             to
             the
             Creator
             .
             Which
             will
             be
             of
             use
             to
             us
             in
             the
             debate
             about
             the
             
               Pagan
               Idolatry
            
             .
          
           
             2.
             
             That
             
               Relative
               Latria
            
             being
             given
             to
             a
             Creature
             is
             Idolatry
             ,
             for
             notwithstanding
             they
             looked
             on
             Christ
             as
             the
             express
             
               Image
               of
               God
            
             ;
             yet
             because
             they
             gave
             divine
             worship
             to
             him
             ,
             supposing
             him
             to
             be
             a
             Creature
             ,
             they
             were
             charged
             with
             Idolatry
             .
          
           
             3.
             
             That
             making
             God
             the
             Fountain
             and
             Original
             of
             those
             excellencies
             for
             which
             any
             Creature
             is
             worshipped
             doth
             not
             excuse
             from
             Idolatry
             .
             For
             the
             Arians
             were
             guilty
             who
             supposed
             all
             the
             excellencies
             of
             Christ
             to
             be
             derived
             from
             God.
             
          
           
             4.
             
             That
             no
             distinction
             of
             Doulia
             and
             Latria
             doth
             excuse
             from
             Idolatry
             ;
             For
             the
             Fathers
             make
             the
             giving
             Doulia
             to
             Christ
             to
             be
             Idolatry
             .
          
           
             5.
             
             That
             the
             notion
             of
             an
             Idol
             is
             so
             far
             from
             being
             a
             
               meer
               imaginary
               figment
            
             or
             Chimera
             ,
             that
             it
             was
             attributed
             by
             the
             Fathers
             
             to
             the
             most
             excellent
             Being
             ,
             even
             to
             Christ
             himself
             ,
             when
             
               Divine
               Worship
            
             was
             given
             to
             him
             as
             a
             Creature
             .
          
           
             These
             are
             matters
             of
             great
             moment
             ,
             if
             they
             hold
             good
             ;
             doth
             he
             pass
             all
             these
             by
             ,
             only
             to
             fall
             upon
             one
             single
             Testimony
             ?
             If
             he
             doth
             ,
             it
             is
             a
             shrewd
             sign
             ,
             though
             he
             cried
             out
             of
             
               Gregory
               Nyssen
            
             ,
             yet
             he
             was
             pinched
             somewhere
             else
             .
             Well
             ;
             but
             what
             is
             this
             horrible
             crime
             about
             
               Gregory
               Nyssen
            
             ?
             Hath
             he
             brought
             him
             under
             
               an
               Index
               Expurgatorius
            
             ?
             Hath
             he
             falsified
             his
             words
             and
             corrupted
             the
             Text
             ?
             Or
             hath
             he
             wilfully
             altered
             his
             sense
             and
             meaning
             ?
             Hath
             he
             done
             it
             in
             all
             the
             quotations
             out
             of
             him
             ,
             or
             only
             in
             one
             ?
             Whatever
             it
             is
             ,
             let
             us
             have
             it
             .
          
        
         
           
             R.
             P.
             
          
           
             It
             is
             in
             the
             citation
             out
             of
             his
             
               Oration
               de
               laudibus
               Basilii
            
             .
          
        
         
           
             P.
             D.
             
          
           
             But
             the
             Dr.
             hath
             three
             or
             four
             more
             out
             of
             the
             same
             Author
             .
             It
             seems
             they
             stand
             well
             enough
             .
             Hath
             not
             the
             Dr.
             truly
             cited
             his
             words
             ?
          
        
         
           
             R.
             P.
             
          
           
             Yes
             ,
             
               T.
               G.
            
             saith
             ,
             
               as
               to
               the
               general
               truly
               enough
               .
            
          
        
         
           
             P.
             D.
             
          
           
             What
             is
             the
             fault
             then
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               That
               he
               doth
               not
               add
               the
               words
               that
               follow
               ,
               wherein
               he
               shews
               what
               kind
               of
               worship
               that
               was
               which
               the
            
             Arians
             
               gave
               to
               
               Christ
            
             ;
             
             viz.
             
               not
               only
               to
               worship
               and
               serve
               him
               ,
               but
               also
               to
               six
               hopes
               of
               salvation
               in
               a
               Creature
               and
               to
               expect
               judgement
               from
               it
               .
               And
               was
               it
               not
               neatly
               done
               of
               the
               Doctor
               to
               wrap
               up
               all
               this
               in
               those
               short
               words
               ,
               The
               Devil
               perswaded
               men
               to
               return
               to
               the
               worship
               of
               the
               Creature
               ?
               Which
               is
               a
               Laconism
               not
               observed
               by
               him
               on
               other
               occasions
               :
               but
               it
               was
               here
               done
               on
               purpose
               to
               conceal
               from
               the
               Reader
               the
               apparent
               difference
               between
               the
               worship
               of
               Saints
               in
               the
               Church
               of
            
             Rome
             ,
             
               and
               the
            
             Arians
             
               worship
               of
               Christ.
            
             
          
        
         
           
             P.
             D.
             
          
           
             I
             am
             glad
             ,
             it
             is
             out
             at
             last
             ,
             after
             so
             much
             straining
             .
             See
             how
             much
             choler
             there
             is
             in
             it
             !
             Indeed
             ,
             it
             might
             have
             done
             him
             much
             harm
             ,
             if
             he
             had
             kept
             it
             in
             any
             longer
             .
             But
             I
             wonder
             the
             
               Laconick
               Gentleman
            
             doth
             complain
             of
             shortness
             .
             Do
             you
             think
             the
             Laconian
             in
             Boccalini
             would
             have
             made
             such
             a
             noise
             
               for
               missing
               a
               page
               or
               two
               in
               Guicciardins
               War
               of
               Pisa
               ?
            
             Do
             you
             in
             earnest
             think
             Dr.
             St.
             should
             take
             such
             pains
             to
             conceal
             that
             which
             every
             one
             knows
             ,
             that
             the
             Arians
             fixed
             their
             
               hopes
               of
               Salvation
               on
               Christ
               ,
               and
               expected
               him
               to
               come
               to
               Judgement
               ?
            
             What
             wonderful
             discovery
             is
             this
             ,
             which
             
               T.
               G.
            
             hath
             made
             ?
             Nay
             Dr.
             St.
             himself
             takes
             notice
             of
             this
             Objection
             ,
             
             
               that
               they
               did
               give
               a
               higher
               degree
               
               of
               worship
               to
               Christ
               than
               any
               do
               to
               Saints
            
             ;
             and
             returns
             this
             Answer
             to
             it
             ;
             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
             :
             and
             at
             the
             highest
             such
             as
             the
             Platonists
             gave
             to
             their
             
               celestial
               Deities
            
             .
             And
             although
             the
             Arians
             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
             .
          
        
         
           
             R.
             P.
             
          
           
             
               T.
               G.
            
             takes
             notice
             of
             this
             Answer
             ,
             and
             objects
             two
             things
             against
             it
             .
             First
             ,
             
             
               That
               it
               stands
               too
               far
               off
               from
               the
               words
               of
            
             Nyssen
             
               at
               the
               distance
               of
            
             350
             
               pages
               ;
               and
               so
               proves
               a
               very
               late
               salve
               for
               so
               old
               a
               wound
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Especially
             ,
             considering
             how
             poor
             Nyssen
             lay
             a
             bleeding
             all
             that
             while
             .
             Is
             it
             not
             enough
             for
             us
             to
             unswer
             Objections
             ;
             unless
             we
             put
             them
             just
             in
             the
             page
             you
             would
             have
             them
             ,
             after
             the
             
             way
             of
             Objections
             and
             Solutions
             ?
             I
             pity
             the
             hard
             fate
             of
             the
             Laconian
             that
             hath
             350
             leaves
             to
             turn
             over
             ,
             longer
             than
             the
             War
             of
             Pisa.
             O
             for
             the
             Gallies
             !
             But
             I
             hope
             he
             will
             consider
             better
             of
             it
             .
          
        
         
           
             R.
             P.
             
          
           
             You
             may
             jest
             as
             you
             please
             at
             this
             Answer
             ;
             but
             the
             second
             is
             a
             very
             solid
             one
             :
             for
             
               T.
               G.
            
             shews
             
               the
               parallel
               to
               be
               inconsistent
               ,
               both
               with
               the
               practice
               of
               the
            
             Arians
             ,
             
               and
               Doctrine
               of
               the
               Fathers
            
             .
          
        
         
           
             P.
             D.
             
          
           
             What
             parallel
             doth
             he
             mean
             ?
             Dr.
             St.
             proves
             from
             hence
             
               inferiour
               relative
               worship
            
             given
             to
             a
             creature
             to
             be
             Idolatry
             ,
             in
             the
             sense
             of
             the
             Fathers
             .
             Is
             this
             true
             ,
             or
             is
             it
             not
             ?
          
        
         
           
             R.
             P.
             
          
           
             You
             have
             not
             patience
             to
             hear
             T.
             G.'s
             answer
             out
             .
             For
             ,
          
           
             1.
             
             He
             saith
             ,
             
               The
               Fathers
               do
               acknowledge
               a
               worship
               due
               to
               the
               Saints
               ,
            
             
             
               and
               particularly
            
             Gregory
             Nyssen
             
               in
               an
               Oration
               produced
               by
               him
               :
               and
               therefore
               if
               they
               had
               condemned
               the
            
             Arians
             
               of
               Idolatry
               for
               giving
               only
               a
               like
               worship
               to
               Christ
               though
               in
               a
               higher
               degree
               ,
               they
               had
               condemned
               themselves
               for
               the
               like
               crime
               .
            
          
           
             2.
             
             The
             Arians
             
               made
               no
               such
               Apology
               for
               themselves
               ,
               as
               the
               Doctor
               makes
               for
               them
               ,
            
             viz.
             
               that
               they
               gave
               Soveraign
               and
               absolute
               worship
               to
               God
               ,
               and
               only
               inferiour
               and
               relative
               worship
               to
               Christ.
               
            
          
           
           
             3.
             
             
               Why
               might
               not
               the
               generality
               at
               least
               believe
               Christ
               to
               be
               of
               a
               superiour
               Order
               ,
               so
               as
               to
               have
               true
               Divinity
               in
               him
               ,
               as
               the
               Heathens
               did
               of
               their
               lesser
               Gods
               ,
               and
               that
               being
               assumed
               as
               a
               Consort
               in
               the
               Empire
               ,
               absolute
               Divine
               Honour
               was
               due
               to
               him
               ?
            
          
           
             4.
             
             
               They
               were
               chargeable
               with
               Idolatry
               ,
               because
               they
               did
               avowedly
               give
               those
               Acts
               of
               Worship
               to
               Christ
               believing
               him
               to
               be
               a
               Creature
               ,
               which
               by
               the
               common
               consent
               and
               publick
               practice
               of
               Christians
               ,
               from
               whence
               exteriour
               signs
               in
               the
               duties
               of
               Religion
               receive
               their
               determination
               ,
               were
               understood
               to
               be
               due
               only
               to
               God
               incarnate
               .
               Which
               makes
               their
               case
               very
               much
               different
               from
               that
               of
               the
               Church
               of
            
             Rome
             ,
             
               which
               gave
               to
               Saints
               and
               Images
               only
               such
               Acts
               of
               Worship
               as
               by
               the
               common
               use
               and
               practice
               of
               the
               Christian
               World
               before
            
             Luther
             ,
             
               were
               determined
               and
               understood
               ,
               when
               applied
               to
               Saints
               and
               Images
               ,
               to
               express
               an
               inferiour
               degree
               of
               Reverence
               or
               Worship
               ,
               than
               what
               is
               due
               to
               God
               himself
               .
            
             This
             is
             the
             substance
             of
             T.
             G.'s
             answer
             .
          
        
         
           
             P.
             D.
             
          
           
             I
             confess
             
               T.
               G.
            
             now
             offers
             something
             worthy
             a
             serious
             debate
             .
             Which
             may
             be
             reduced
             to
             these
             two
             things
             .
          
           
             1.
             
             What
             those
             Acts
             of
             Worship
             were
             ,
             which
             the
             Arians
             were
             charged
             with
             Idolatry
             
             for
             giving
             to
             Christ
             supposing
             him
             a
             Creature
             .
          
           
             2.
             
             How
             far
             the
             Church
             of
             Rome
             is
             liable
             to
             the
             same
             charge
             ,
             for
             the
             worship
             she
             gives
             to
             Saints
             and
             Images
             .
          
           
             1.
             
             For
             the
             Acts
             of
             Worship
             which
             the
             Arians
             were
             charged
             with
             Idolatry
             in
             giving
             to
             Christ
             as
             a
             Creature
             .
             The
             strength
             of
             T.
             G.'s
             answer
             lies
             in
             two
             things
             .
             
               
                 1.
                 
                 
                   That
                   they
                   were
                   given
                   absolutely
                   to
                   Christ
                   ,
                   as
                   a
                   lesser
                   God.
                   
                
              
               
                 2.
                 
                 
                   That
                   they
                   were
                   such
                   Acts
                   which
                   by
                   the
                   consent
                   of
                   the
                   Church
                   did
                   signifie
                   proper
                   Divine
                   worship
                   .
                
              
            
          
           
             1.
             
             Let
             us
             consider
             whether
             the
             worship
             given
             to
             Christ
             could
             be
             absolute
             upon
             their
             supposition
             that
             Christ
             was
             a
             
               Creature
               .
               T.
               G.
            
             speaks
             somewhat
             faintly
             in
             this
             matter
             ,
             at
             first
             saying
             only
             ,
             
               Why
               might
               it
               not
               be
               absolute
               ?
               at
               least
               as
               to
               the
               generality
               ?
            
             But
             afterwards
             ,
             he
             takes
             heart
             ,
             and
             sayes
             roundly
             
               that
               the
               Fathers
               evermore
               charge
               the
            
             Arians
             
               for
               giving
               absolute
               Divine
               Worship
               to
               Christ
               ,
            
             
             
               although
               they
               believed
               him
               to
               be
               of
               a
               different
               nature
               from
               the
               Supreme
               God
               :
               which
               he
               hopes
               is
               far
               enough
               from
               the
               Doctors
               relative
               or
               inferior
               Worship
               .
            
             But
             
             I
             am
             very
             far
             from
             being
             satisfied
             with
             this
             Answer
             .
             For
             I
             pray
             tell
             me
             wherein
             lies
             the
             difference
             between
             
               Soveraign
               Worship
            
             ,
             and
             Inferiour
             :
             In
             Acts
             of
             the
             Mind
             ,
             or
             in
             
               External
               Acts
            
             ?
          
        
         
           
             R.
             P.
             
          
           
             In
             Internal
             doubtless
             ;
             on
             T.
             G.'s
             principles
             ,
             who
             makes
             
               External
               Acts
               to
               signifie
               according
               to
               the
               determination
               of
               the
               Church
               .
            
          
        
         
           
             P.
             D.
             
          
           
             What
             are
             those
             
               Internal
               Acts
            
             wherein
             the
             Worship
             of
             the
             
               Supreme
               God
            
             consists
             ?
          
        
         
           
             R.
             P.
             
          
           
             A
             
               due
               esteem
            
             of
             his
             excellency
             ,
             and
             
               suitable
               affection
            
             to
             it
             .
          
        
         
           
             P.
             D.
             
          
           
             Must
             not
             this
             
               due
               esteem
            
             distinguish
             him
             from
             all
             Creatures
             ?
          
        
         
           
             R.
             P.
             
          
           
             Yes
             surely
             ;
             for
             otherwise
             it
             can
             be
             no
             
               due
               esteem
            
             :
             the
             distance
             being
             infinite
             between
             God
             and
             his
             Creatures
             .
          
        
         
           
             P.
             D.
             
          
           
             Can
             a
             man
             then
             have
             an
             
               equal
               esteem
            
             of
             God
             and
             a
             Creature
             ?
             which
             he
             acknowledges
             to
             be
             made
             by
             him
             ?
          
        
         
           
             R.
             P.
             
          
           
             Certainly
             not
             .
          
        
         
           
             P.
             D.
             
          
           
             Then
             it
             must
             be
             unequal
             ,
             according
             to
             the
             difference
             of
             uncreated
             and
             
               created
               excellencies
            
             .
          
        
         
           
             R.
             P.
             
          
           
             Yes
             .
          
        
         
           
             P.
             D.
             
          
           
             Then
             the
             Worship
             must
             be
             unequal
             ;
             and
             that
             which
             is
             given
             to
             a
             Creature
             must
             be
             
               inferiour
               worship
            
             .
          
        
         
           
           
             R.
             P.
             
          
           
             But
             
               T.
               G.
            
             saith
             ,
             
               they
               might
               believe
               true
               Divinity
               to
               be
               in
               him
               ,
               as
               the
               Heathens
               did
               of
               their
               lesser
               Gods.
               
            
          
        
         
           
             P.
             D.
             
          
           
             
               True
               Divinity
            
             !
             What
             is
             that
             ,
             when
             they
             believed
             him
             to
             be
             a
             Creature
             ?
             did
             they
             take
             him
             for
             an
             
               uncreated
               creature
            
             ?
             For
             that
             can
             be
             no
             
               true
               Divinity
            
             which
             is
             not
             uncreated
             ;
             and
             yet
             you
             confess
             they
             owned
             Christ
             to
             be
             a
             Creature
             .
             What
             nonsense
             and
             contradiction
             would
             
               T.
               G.
            
             cry
             out
             upon
             ,
             if
             Dr.
             St.
             had
             ever
             said
             any
             such
             thing
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               Might
               not
               they
               believe
               Christ
               to
               be
               assumed
               as
               Consort
               in
               the
               Empire
               ,
               and
               so
               absolute
               Divine
               Honour
               to
               be
               due
               to
               him
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             What
             do
             you
             mean
             by
             this
             
               absolute
               Divine
               Honour
            
             ?
             For
             I
             have
             already
             proved
             it
             must
             be
             
               inferiour
               Worship
            
             .
          
        
         
           
             R.
             P.
             
          
           
             I
             do
             suppose
             
               absolute
               Divine
               Honour
            
             is
             that
             which
             is
             given
             to
             a
             Being
             on
             the
             account
             of
             
               its
               own
               excellency
            
             ,
             and
             relative
             from
             the
             respect
             it
             hath
             to
             another
             .
          
        
         
           
             P.
             D.
             
          
           
             But
             whether
             absolute
             or
             relative
             ,
             it
             is
             
               proper
               Divine
               Honour
            
             you
             mean.
             And
             doth
             not
             that
             imply
             an
             esteem
             of
             proper
             
               divine
               excellency
            
             ,
             and
             is
             not
             that
             
               proper
               to
               God
            
             alone
             and
             uncreated
             ?
             How
             then
             can
             this
             
               absolute
               Divine
               Honour
            
             be
             given
             to
             a
             
               Created
               Being
            
             ?
          
        
         
           
           
             R.
             P.
             
          
           
             How
             did
             the
             Gentiles
             to
             their
             
               false
               Gods
            
             ?
          
        
         
           
             P.
             D.
             
          
           
             Just
             as
             the
             Arians
             ,
             for
             they
             made
             distinctions
             in
             their
             worship
             ;
             as
             will
             appear
             when
             we
             come
             to
             that
             subject
             .
          
        
         
           
             R.
             P.
             
          
           
             What
             do
             you
             make
             then
             this
             worship
             of
             the
             Arians
             to
             be
             ?
          
        
         
           
             P.
             D.
             
          
           
             An
             Inferior
             and
             
               Relative
               Worship
            
             ;
             for
             they
             supposed
             they
             worshipped
             God
             ,
             when
             they
             gave
             those
             Acts
             of
             Worship
             to
             Christ
             which
             were
             agreeable
             to
             the
             excellencies
             that
             were
             in
             him
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             (
             2.
             )
             
               Those
               Acts
               were
               such
               as
               by
               the
               consent
               of
               the
               Church
               were
               understood
               to
               be
               due
               only
               to
               God
               incarnate
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Here
             we
             are
             to
             know
             ,
             both
             what
             these
             Acts
             were
             ;
             and
             what
             power
             the
             Church
             hath
             to
             impose
             a
             signification
             upon
             them
             .
          
        
         
           
             R.
             P.
             
          
           
             
               T.
               G.
            
             names
             these
             .
             1.
             
             
               Worshipping
               and
               serving
               him
               with
               Latria
               .
            
             
             2.
             
             
               Putting
               their
               trust
               in
               him
               as
               Mediator
               of
               Redemption
               .
            
             3.
             
             
               Invoking
               him
               as
               the
               Judge
               of
               the
               quick
               and
               the
               dead
               ,
            
             &c.
             
          
        
         
           
             P.
             D.
             
          
           
             What
             means
             this
             &c.
             
             I
             am
             afraid
             here
             is
             something
             beyond
             the
             trick
             about
             
               Gregory
               Nyssen
            
             ,
             which
             lies
             under
             this
             
               Dragons
               Tayl.
            
             Are
             these
             all
             which
             Dr.
             St.
             mentioned
             ?
          
        
         
           
           
             R.
             P.
             
          
           
             I
             know
             not
             that
             ;
             if
             you
             know
             more
             I
             am
             sure
             to
             hear
             of
             it
             .
          
        
         
           
             P.
             D.
             
          
           
             You
             are
             not
             mistaken
             ;
             for
             Dr.
             St.
             had
             shewed
             at
             large
             ,
             (
             1.
             )
             That
             external
             adoration
             was
             one
             of
             those
             things
             which
             the
             Fathers
             charged
             the
             Arians
             with
             Idolatry
             for
             giving
             to
             Christ
             supposing
             him
             to
             be
             a
             Creature
             :
             from
             Peters
             forbidding
             Cornelius
             ,
             
             and
             the
             Angel
             St.
             John
             ;
             because
             this
             is
             only
             proper
             to
             God
             :
             from
             the
             plain
             testimonies
             of
             
               Athanasius
               ,
               Epiphanius
            
             and
             St.
             Cyril
             .
             (
             2.
             )
             That
             invocation
             of
             Christ
             as
             a
             Mediator
             of
             Intercession
             ,
             was
             condemned
             as
             Idolatry
             in
             the
             Arians
             .
             Athanasius
             supposes
             it
             
               inconsistent
               with
               Christianity
               to
               joyn
               Christ
               ,
            
             
             
               if
               he
               were
               a
               creature
               ,
               in
               our
               prayers
               ,
               together
               with
               God.
            
             (
             3.
             )
             That
             they
             made
             no
             such
             distinction
             of
             worshipping
             and
             serving
             with
             Latria
             ,
             as
             
               T.
               G.
            
             insinuates
             .
             For
             he
             shews
             from
             the
             Testimonies
             of
             Athanasius
             ,
             
             and
             even
             
               Gregory
               Nyssen
            
             ,
             St.
             Cyril
             and
             Theodoret
             ,
             that
             the
             very
             worship
             which
             they
             condemn
             for
             Idolatry
             is
             called
             Doulia
             by
             them
             .
             And
             therefore
             these
             are
             meer
             shifts
             and
             evasions
             which
             do
             not
             remove
             the
             difficulty
             at
             all
             .
             I
             deny
             not
             ,
             but
             
               they
               did
               put
               their
               trust
               in
               Christ
               for
               Salvation
               ,
               and
               expect
               his
               coming
               to
               judge
               the
               quick
               
               and
               the
               dead
            
             ;
             but
             I
             say
             these
             were
             but
             expressions
             suitable
             to
             the
             apprehensions
             they
             had
             of
             his
             excellencies
             above
             any
             other
             Creatures
             ,
             but
             still
             inferiour
             to
             Gods
             :
             and
             the
             Fathers
             did
             not
             charge
             them
             with
             Idolatry
             meerly
             for
             these
             Acts
             ,
             but
             for
             the
             other
             likewise
             mentioned
             before
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             
               T.
               G.
            
             hath
             a
             reserve
             still
             behind
             ,
             viz.
             
               that
               it
               is
               in
               the
               Churches
               Power
               to
               determine
               the
               signification
               of
               external
               Acts
               of
               Worship
               ,
               what
               belongs
               to
               Soveraign
               or
               proper
               Divine
               Worship
               ,
               and
               what
               to
               inferiour
               worship
               ;
               that
               at
               that
               time
               the
               Church
               might
               take
               those
               for
               Acts
               of
               Divine
               Worship
               which
               afterwards
               by
               consent
               of
               the
               Church
               came
               only
               to
               signifie
               inferiour
               Acts
               of
               Worship
               when
               applied
               to
               Creatures
               ;
               and
               therefore
               the
               argument
               cannot
               hold
               from
               that
               time
               to
               after
               Ages
               .
            
          
        
         
           
             P.D.
             
          
           
             I
             think
             you
             have
             hit
             upon
             T.
             G.'s
             meaning
             :
             and
             in
             truth
             it
             is
             the
             only
             thing
             to
             be
             said
             in
             the
             case
             .
             For
             if
             Idolatry
             be
             a
             thing
             in
             the
             
               Churches
               Power
            
             to
             determine
             ,
             it
             is
             the
             only
             way
             in
             the
             world
             for
             the
             Church
             of
             Rome
             to
             free
             her self
             (
             supposing
             that
             power
             to
             be
             lodged
             in
             her
             )
             ;
             but
             if
             it
             should
             happen
             that
             the
             Law
             of
             God
             ,
             the
             consent
             of
             Nations
             ,
             the
             Reason
             of
             
               Divine
               Worship
            
             and
             the
             Practice
             of
             
             the
             
               Primitive
               Church
            
             have
             determined
             Idolatry
             antecedently
             to
             the
             power
             of
             the
             
               present
               Church
            
             :
             what
             a
             case
             are
             you
             then
             in
             ?
             The
             guilt
             of
             Idolatry
             must
             lie
             heavily
             upon
             you
             ,
             and
             if
             it
             be
             so
             
               great
               a
               sin
            
             as
             your
             own
             Schoolmen
             determine
             ,
             you
             have
             a
             great
             deal
             to
             answer
             for
             ;
             notwithstanding
             all
             the
             tricks
             and
             evasions
             of
             
               T.
               G.
            
             But
             why
             doth
             not
             
               T.
               G.
            
             make
             the
             external
             Acts
             of
             
               Theft
               ,
               Adultery
               ,
               Murder
            
             and
             Perjury
             ,
             as
             much
             under
             the
             
               Churches
               power
            
             as
             those
             of
             Idolatry
             ?
             But
             I
             forbear
             now
             ,
             supposing
             that
             we
             shall
             meet
             with
             this
             useful
             notion
             again
             before
             we
             end
             this
             debate
             .
          
        
         
           
             R.
             P.
             
          
           
             You
             are
             mistaken
             ,
             if
             you
             think
             
               T.
               G.
            
             had
             no
             other
             answer
             to
             give
             :
             For
             he
             saith
             ,
             
               they
               could
               not
               be
               understood
               of
               that
               worship
               which
               our
               Church
               gives
               to
               Saints
               ,
               because
               they
               acknowledge
               an
               inferiour
               worship
               due
               to
               the
               Saints
            
             ;
             for
             which
             he
             quotes
             St.
             
               Austin
               ,
               Gregory
               Nazianzen
            
             ,
             St.
             Hierom
             and
             
               Gregory
               Nyssen
            
             .
          
        
         
           
             P.
             D.
             
          
           
             Had
             
               T.
               G.
            
             the
             confidence
             to
             quote
             St.
             Augustin
             again
             for
             this
             ,
             when
             Dr.
             St.
             purposely
             answered
             this
             very
             Testimony
             in
             his
             Book
             which
             
               T.
               G.
            
             pretends
             here
             to
             answer
             ,
             and
             proves
             evidently
             from
             him
             
               that
               no
               worship
               was
               then
               given
               to
               the
               Saints
               ?
            
             
             and
             to
             all
             this
             
               T.
               G.
            
             
             returns
             nothing
             ,
             but
             however
             he
             brings
             the
             same
             Testimony
             again
             ;
             as
             whole
             and
             as
             sound
             ,
             and
             as
             much
             to
             the
             purpose
             as
             ever
             .
             
               Gregory
               Nazianzen
            
             is
             quoted
             at
             peradventure
             ,
             for
             I
             remember
             nothing
             in
             the
             Orat.
             
               de
               Nat.
               Christ.
            
             to
             that
             purpose
             ,
             although
             I
             lately
             read
             it
             over
             .
             St.
             Hierom
             speaks
             only
             of
             
               reverencing
               the
               Sepulchres
               of
               the
               Martyrs
               :
            
             but
             all
             the
             weight
             lies
             upon
             
               Gregory
               Nyssen
            
             ,
             and
             what
             ,
             I
             pray
             ,
             saith
             this
             single
             Witness
             to
             the
             business
             ?
          
        
         
           
             R.P.
             
          
           
             More
             than
             you
             will
             be
             willing
             to
             hear
             ,
             or
             able
             to
             answer
             .
             For
             in
             his
             Oration
             upon
             St.
             Theodore
             that
             
               great
               and
               holy
               Martyr
               ,
               (
               which
               even
            
             Rivetus
             
               himself
               that
               capricious
               Fanatick
               in
               Criticism
               doth
               not
               question
               to
               be
               his
               genuine
               work
               )
               he
               commends
               the
               peoples
               devotion
               to
               the
               Martyrs
               ,
            
             
             
               he
               describes
               the
               magnificent
               structure
               of
               the
               Temple
               ,
               the
               pieces
               of
               Sculpture
               in
               it
               ,
               and
               especially
               the
               picture
               of
               the
               Martyr
               ;
               then
               coming
               to
               the
               Shrine
               he
               shews
               the
               esteem
               they
               had
               for
               his
               Relicks
               ;
               and
               if
               they
               were
               admitted
               to
               touch
               his
               body
               ,
               they
               embrace
               it
               as
               if
               they
               beheld
               it
               yet
               alive
               ;
               and
               weeping
               over
               it
               as
               if
               he
               were
               whole
               before
               them
               ,
               they
               solicit
               his
               supplication
               and
               intercession
               ,
               beseeching
               him
               as
               a
               Champion
               of
               God
               ,
               and
               invocating
               him
               as
               one
               that
               could
               obtain
               
               blessings
               ,
               when
               he
               would
               ,
               for
               them
               .
               And
               then
               he
               dilates
               himself
               upon
               the
               Acts
               of
               the
               Martyr
               and
               the
               great
               benefits
               they
               received
               by
               him
               :
               and
               at
               the
               end
               of
               his
               Oration
               addresses
               himself
               to
               him
               in
               these
               words
               ,
               We
               stand
               in
               need
               of
               many
               benefits
               ,
               do
               thou
               intercede
               and
               deprecate
               with
               our
               common
               King
               and
               Lord
               for
               thy
               Country
               .
               Do
               thou
               as
               a
               Souldier
               fight
               in
               our
               defence
               .
               And
               in
               case
               there
               be
               need
               of
               greater
               intercession
               call
               an
               Assembly
               of
               thy
               Brother
               Martyrs
               ;
               let
               the
               prayers
               of
               many
               just
               persons
               expiate
               the
               sins
               of
               multitudes
               of
               Offenders
               .
               Admonish
            
             Peter
             ,
             excite
             Paul
             ,
             and
             John
             
               also
               the
               beloved
               Disciple
               to
               be
               solicitors
               for
               the
               Churches
               they
               have
               founded
               ;
               that
               Idolatry
               may
               not
               lift
               up
               its
               head
               ,
               that
               Heresies
               may
               not
               overgrow
               the
               Vineyard
               ,
            
             &c.
             
             
               But
               by
               the
               Power
               of
               thine
               and
               thy
               fellows
               intercession
               ,
               O
               admirable
               man
               ,
               and
               eminent
               among
               Martyrs
               ,
               the
               Christian
               Church
               may
               be
               a
               plentiful
               Field
               of
               Harvest
               ,
            
             &c.
             
             
               If
               Dr.
            
             St.
             
               had
               been
               present
               at
               this
               Oration
               ,
            
             saith
             
               T.
               G.
               how
               may
               we
               think
               would
               his
               zeal
               have
               urged
               him
               to
               have
               cried
               out
               Idolatry
               ,
            
             
             
               flat
               Idolatry
               ,
               very
               real
               Idolatry
               ,
               meer
               Heathenish
               Idolatry
               .
            
          
        
         
           
             P.
             D.
             
          
           
             I
             am
             not
             of
             your
             mind
             in
             this
             ;
             for
             I
             suppose
             he
             would
             have
             considered
             the
             allowances
             to
             be
             made
             for
             an
             eloquent
             
             person
             in
             a
             
               Panegyrical
               Oration
            
             ;
             when
             things
             are
             amplified
             ,
             heightned
             ,
             improved
             ,
             with
             all
             the
             most
             moving
             figures
             and
             strains
             of
             Rhetorick
             to
             excite
             the
             Auditors
             admiration
             and
             affection
             to
             the
             party
             commended
             .
             And
             he
             must
             be
             a
             great
             stranger
             to
             the
             Schools
             of
             Eloquence
             that
             will
             form
             doctrines
             and
             devotions
             from
             Apostrophe's
             and
             Prosopopeia's
             .
             I
             do
             not
             think
             Dr.
             St.
             would
             have
             charged
             Cicero
             a
             jot
             the
             more
             for
             Idolatry
             for
             his
             praying
             to
             the
             Hills
             and
             Woods
             of
             
               Alba
               ,
               Vos
               Albani
               tumuli
               atque
               luci
               ,
               oro
               atque
               obtestor
               :
            
             What!
             
               flat
               Idolatry
               !
               Heathenish
               Idolatry
               !
               praying
               to
               Hills
               and
               Woods
               .
            
             No
             such
             matter
             .
             For
             so
             Rhetoricians
             will
             tell
             
               T.
               G.
            
             what
             great
             scope
             Orators
             may
             take
             in
             the
             representation
             of
             persons
             and
             the
             things
             done
             by
             them
             ;
             and
             how
             mightily
             those
             figures
             both
             adorn
             the
             Oration
             and
             move
             the
             Auditors
             ;
             But
             withal
             ,
             that
             these
             are
             figures
             it
             is
             very
             easie
             to
             exceed
             in
             ,
             and
             it
             requires
             great
             judgement
             to
             manage
             them
             with
             a
             due
             decorum
             .
             If
             it
             were
             needful
             for
             
               T.
               G.
            
             I
             could
             produce
             the
             Testimonies
             of
             both
             Greek
             and
             
               Latine
               Rhetoricians
            
             to
             this
             purpose
             .
             All
             the
             question
             is
             ,
             whether
             
               Gregory
               Nyssen
            
             spake
             like
             an
             Orator
             in
             these
             expressions
             ,
             for
             which
             we
             must
             
             consider
             the
             character
             of
             the
             Person
             ,
             and
             the
             Occasion
             of
             speaking
             .
             As
             to
             
               Gregory
               Nyssen
               ,
               Gregory
               Nazianzen
            
             severely
             rebukes
             him
             in
             a
             whole
             
               Epistle
               for
               affecting
               more
               the
               Glory
               of
               an
               Orator
               than
               of
               a
               Christian
            
             ;
             
             and
             this
             
               after
               he
               was
               a
               Priest
               ,
               and
               devoted
               to
               the
               service
               of
               Christ
               ;
               in
               so
               much
               that
               many
               Christians
               were
               very
               much
               offended
               at
               him
               .
            
             And
             what
             wonder
             is
             it
             to
             find
             such
             a
             person
             ,
             on
             such
             an
             occasion
             as
             making
             a
             
               Panegyrical
               Oration
            
             on
             a
             Martyr
             ,
             laying
             on
             all
             his
             colours
             ,
             opening
             his
             perfuming
             pots
             ,
             and
             using
             more
             the
             figures
             of
             an
             Orator
             ,
             than
             the
             exactness
             of
             a
             Divine
             ?
             Nay
             ,
             it
             was
             become
             so
             general
             a
             Custom
             among
             their
             Eloquent
             men
             to
             exceed
             in
             their
             
               Panegyrical
               Orations
            
             ,
             that
             I
             find
             Theodoret
             quoted
             for
             saying
             ,
             
               No
               rule
               of
               Doctrine
               is
               to
               be
               taken
               from
               them
               .
            
             
             And
             it
             is
             agreed
             by
             your
             Divines
             as
             well
             as
             our
             own
             ,
             
               that
               the
               Fathers
               in
               their
               popular
               Orations
               do
               make
               use
               of
               such
               bold
               figures
               ,
               as
               are
               not
               to
               be
               made
               a
               foundation
               for
               doctrines
               to
               be
               taken
               from
               them
               .
            
             Therefore
             this
             Apostrophe
             to
             Theodorus
             by
             
               Gregory
               Nyssen
            
             is
             no
             argument
             to
             prove
             invocation
             of
             Saints
             ;
             there
             being
             a
             great
             difference
             between
             flowers
             of
             Rhetorick
             and
             Forms
             of
             Devotion
             .
          
        
         
           
           
             R.
             P.
             
          
           
             
               But
               he
               commends
               the
               devotion
               of
               the
               people
               to
               the
               Martyrs
               ,
               and
               calls
               it
               a
               pure
               worship
               .
            
          
        
         
           
             P.
             D.
             
          
           
             That
             he
             might
             well
             do
             ,
             as
             the
             solemnities
             of
             the
             Martyrs
             were
             observed
             out
             of
             honour
             to
             God
             and
             the
             
               Christian
               Religion
            
             .
             For
             then
             the
             Christians
             met
             at
             the
             Tombs
             of
             the
             Martyrs
             to
             perform
             the
             publick
             worship
             of
             God
             there
             ;
             and
             afterwards
             erected
             Churches
             upon
             their
             memories
             ,
             so
             that
             the
             place
             ,
             the
             time
             ,
             the
             occasion
             of
             meeting
             was
             for
             the
             honour
             of
             the
             Martyrs
             ,
             but
             the
             worship
             was
             given
             to
             God
             alone
             .
          
        
         
           
             R.
             P.
             
          
           
             
               Doth
               not
            
             Gregory
             Nyssen
             
               take
               notice
               of
               the
               peoples
               soliciting
               his
               supplication
               and
               intercession
               with
               God
               for
               them
               ,
               as
               their
               Champion
               ,
            
             &c.
             
          
        
         
           
             P.
             D.
             
          
           
             I
             grant
             he
             doth
             so
             ;
             but
             observe
             his
             words
             ;
             he
             saith
             
               the
               people
               when
               they
               touch
               any
               part
               of
               his
               body
               ,
            
             (
             which
             was
             very
             rarely
             granted
             )
             
               they
               embraced
               it
               ,
               as
               if
               it
               had
               been
               living
               ;
               and
               wept
               over
               it
            
             ;
             and
             then
             he
             adds
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               As
               if
               he
               had
               been
               whole
               and
               appeared
               before
               them
               ,
            
             (
             which
             last
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               T.
               G.
            
             very
             conveniently
             left
             out
             ,
             which
             I
             
             leave
             to
             the
             reader
             to
             judge
             of
             ,
             as
             a
             Testimony
             of
             T.
             G.'s
             sincerity
             ,
             at
             the
             very
             same
             time
             he
             charges
             Dr.
             St.
             for
             the
             same
             fault
             )
             
               they
               solicit
               his
               intercession
               ,
               beseeching
               him
               as
               the
               Champion
               of
               God
               ,
               and
               calling
               upon
               him
               as
               one
               that
               received
               gifts
               when
               he
               pleased
               .
            
             I
             do
             not
             think
             this
             Superstition
             of
             the
             People
             was
             to
             be
             excused
             ,
             which
             began
             most
             early
             to
             appear
             in
             the
             parts
             of
             Cappadocia
             and
             Pontus
             ,
             and
             the
             reason
             of
             it
             is
             not
             hard
             to
             give
             ,
             
               from
               the
               turning
               the
               Heathen
               Festivals
               into
               Christian
               Solemnities
               to
               the
               Martyrs
               ,
               of
               which
            
             Gregory
             Nyssen
             speaks
             in
             the
             Life
             of
             
               Gregory
               Thaumaturgus
            
             ;
             
             but
             however
             ,
             this
             was
             not
             any
             
               solemn
               invocation
               of
               him
            
             ,
             as
             a
             part
             of
             
               Religious
               Worship
            
             ,
             but
             an
             occasional
             and
             
               rare
               thing
            
             ,
             and
             done
             upon
             supposition
             ,
             as
             if
             he
             had
             been
             alive
             and
             then
             present
             among
             them
             .
             And
             that
             the
             practice
             of
             these
             men
             who
             seemed
             most
             to
             make
             addresses
             to
             Saints
             in
             the
             fourth
             Century
             did
             differ
             from
             the
             invocation
             of
             Saints
             in
             your
             Church
             ,
             I
             shall
             make
             appear
             by
             these
             particulars
             .
          
           
             1.
             
             Invocation
             of
             Saints
             is
             made
             a
             solemn
             part
             of
             
               Religious
               Worship
            
             in
             the
             Church
             of
             Rome
             .
             For
             which
             ,
             we
             do
             not
             run
             to
             some
             extravagant
             expressions
             of
             your
             Preachers
             ;
             nor
             barely
             to
             the
             
               Ave
               
               Maries
            
             they
             use
             in
             their
             Pulpits
             ,
             of
             which
             no
             single
             instance
             can
             be
             produced
             out
             of
             Antiquity
             ;
             but
             to
             the
             publick
             ,
             solemn
             Authorized
             Offices
             of
             your
             Church
             .
             And
             although
             you
             may
             say
             ,
             the
             Church
             is
             not
             answerable
             for
             the
             indiscretion
             of
             Preachers
             ,
             or
             the
             Figures
             of
             Poets
             ,
             yet
             certainly
             she
             is
             for
             all
             standing
             and
             allowed
             Offices
             of
             
               Divine
               Worship
            
             .
             And
             this
             is
             that
             we
             charge
             you
             with
             ,
             that
             by
             this
             you
             make
             
               Religious
               Worship
            
             of
             the
             Creatures
             ,
             a
             part
             of
             your
             constant
             and
             
               solemn
               worship
            
             .
             Even
             in
             the
             Masse
             it self
             ,
             you
             begin
             with
             confession
             to
             God
             and
             to
             his
             Creatures
             (
             which
             Athanasius
             accounted
             so
             great
             an
             impiety
             ,
             
               to
               joyn
               God
               and
               his
               Creature
               together
               in
               an
               Act
               of
               Worship
            
             )
             and
             afterwards
             pray
             to
             them
             .
             And
             although
             in
             the
             plain
             Canon
             of
             the
             Masse
             you
             pretend
             there
             is
             scarce
             any
             ,
             or
             but
             twice
             or
             thrice
             ,
             a
             direct
             invocation
             of
             the
             Saints
             ;
             yet
             upon
             occasional
             and
             
               anniversary
               Masses
            
             ,
             such
             Invocation
             is
             very
             frequent
             ,
             as
             in
             the
             Masses
             of
             the
             Festivals
             of
             the
             
               Blessed
               Virgin
            
             ,
             which
             are
             many
             in
             the
             year
             ;
             the
             Masse
             for
             
               Women
               with
               Child
            
             ;
             the
             Masses
             of
             the
             Apostles
             ,
             the
             
               Angel
               Michael
            
             and
             many
             Saints
             :
             which
             it
             were
             tedious
             to
             repeat
             .
             It
             would
             be
             endless
             to
             give
             an
             account
             how
             much
             
             
             
             
             
             of
             your
             
               Breviaries
               ,
               Houres
               ,
               Litanies
            
             ,
             and
             private
             Offices
             of
             Devotion
             is
             stuffed
             out
             with
             formal
             addresses
             to
             Saints
             .
             If
             you
             but
             cast
             your
             eye
             on
             any
             of
             the
             Offices
             of
             the
             
               B.
               Virgin
            
             ,
             you
             cannot
             question
             the
             truth
             of
             this
             .
             Now
             I
             pray
             tell
             me
             ,
             where
             you
             meet
             with
             any
             like
             this
             in
             Antiquity
             ;
             you
             may
             pick
             up
             some
             flourishes
             of
             Orators
             or
             Poets
             in
             the
             fourth
             Century
             ;
             but
             what
             are
             these
             to
             the
             
               standing
               Offices
            
             of
             the
             Church
             ;
             which
             are
             the
             standard
             of
             
               Divine
               Worship
            
             ?
             Name
             me
             any
             one
             Liturgy
             of
             the
             Church
             ,
             which
             is
             Authentick
             ,
             that
             had
             the
             name
             of
             a●y
             Saint
             or
             Creature
             in
             it
             by
             way
             of
             Invocation
             before
             the
             time
             of
             
               Petrus
               Fallo
            
             ,
             who
             is
             no
             Author
             to
             be
             gloried
             in
             .
             And
             of
             him
             indeed
             Nicephorus
             saith
             ,
             
               that
               he
               first
               brought
               the
               Invocation
               of
               the
               Blessed
               Virgin
               into
               the
               Prayers
               of
               the
               Church
               .
            
             
             Before
             his
             time
             ,
             the
             Fathers
             utterly
             deny
             there
             was
             any
             Invocation
             of
             Saints
             in
             the
             Prayers
             of
             the
             faithful
             ,
             
             as
             Dr.
             St.
             hath
             evidently
             proved
             from
             St.
             Augustin
             :
             and
             methinks
             
               T.
               G.
            
             should
             have
             said
             something
             or
             other
             to
             it
             ,
             and
             not
             think
             this
             poor
             single
             Testimony
             of
             
               Gregory
               Nyssen
            
             would
             overthrow
             all
             .
          
           
           
             2.
             
             The
             Invocation
             of
             Saints
             in
             your
             Church
             is
             direct
             and
             formal
             ,
             not
             meerly
             by
             way
             of
             
               desire
               to
               pray
               for
               them
            
             ,
             but
             
               to
               bestow
               blessings
               upon
               them
            
             .
             Of
             which
             Dr.
             St.
             hath
             produced
             several
             late
             Instances
             in
             Books
             of
             Devotion
             now
             in
             use
             here
             in
             England
             ;
             
             to
             which
             many
             more
             might
             be
             added
             ,
             if
             it
             were
             needful
             .
             And
             it
             is
             a
             wonder
             to
             me
             ,
             that
             any
             man
             who
             hath
             looked
             into
             the
             Offices
             of
             the
             
               B.
               Virgin
            
             can
             make
             the
             least
             doubt
             of
             this
             .
             And
             considering
             the
             Titles
             given
             her
             in
             the
             
               Roman
               Church
            
             ,
             it
             were
             a
             disparagement
             to
             her
             ,
             not
             
               to
               pray
               directly
               to
               her
               for
               blessings
               .
            
             For
             if
             she
             be
             the
             
               Fountain
               of
               Grace
               and
               Mercy
            
             ,
             the
             
               Mother
               of
               Consolation
            
             ,
             the
             
               Safety
               of
               all
               that
               trust
               in
               her
               ,
            
             the
             
               Dispenser
               of
               Graces
               to
               whom
               she
               pleases
               ,
            
             the
             
               Queen
               of
               Heaven
               to
               whom
               all
               Power
               is
               committed
               ,
            
             the
             
               Mediatrix
               between
               her
               Son
               and
               us
            
             ;
             as
             she
             is
             stiled
             in
             the
             
               Roman
               Church
            
             ;
             why
             may
             not
             men
             
               pray
               as
               directly
            
             to
             her
             as
             to
             Christ
             himself
             ?
             As
             long
             as
             these
             and
             many
             other
             Titles
             are
             owned
             in
             their
             Prayers
             ,
             in
             their
             Sacred
             Hymns
             ,
             in
             their
             Commentators
             on
             Scripture
             ,
             and
             not
             meerly
             in
             their
             Poets
             and
             Orators
             .
             Why
             doth
             
               T.
               G.
            
             go
             about
             to
             deceive
             the
             world
             in
             making
             it
             believe
             that
             all
             their
             Invocation
             is
             only
             
               praying
               to
               pray
               for
               them
            
             ?
             Which
             is
             
             all
             that
             is
             pretended
             to
             be
             used
             in
             the
             
               Ancient
               Church
            
             :
             And
             Cassander
             thinks
             
               they
               were
               rather
               wishes
               and
               desires
               than
               prayers
            
             ;
             
             for
             which
             he
             gives
             a
             very
             good
             reason
             ,
             viz.
             
               that
               there
               was
               a
               condition
               expressed
               by
               them
            
             ;
             such
             as
             that
             of
             
               Greg.
               Nazianzen
            
             in
             his
             Oration
             on
             his
             
               Sister
               Gorgonia
               .
               If
               thou
               hast
               any
               regard
               to
               our
               affairs
               ,
            
             and
             
               if
               this
               be
               part
               of
               the
               reward
               of
               holy
               Souls
               to
               be
               sensible
               of
               things
               done
               below
               ,
               receive
               this
               Office
               of
               Kindness
               from
               me
               .
            
             Which
             shews
             they
             had
             no
             confidence
             or
             assurance
             that
             the
             Saints
             in
             Heaven
             did
             
               understand
               our
               affairs
            
             ,
             and
             therefore
             all
             expressions
             of
             this
             kind
             in
             them
             were
             rather
             Wishes
             than
             Prayers
             .
             And
             even
             
               Greg.
               Nyssen
            
             in
             this
             Oration
             upon
             Theodore
             supposes
             ,
             
             
               that
               unless
               he
               came
               down
               from
               above
               where-ever
               he
               was
               ,
               whether
               in
               the
               Aethereal
               Region
               ,
               or
               Celestial
               ,
               or
               Angelical
               ,
               and
               were
               actually
               present
               among
               them
               ,
               he
               could
               not
               understand
               the
               honours
               that
               were
               done
               him
               ,
               nor
               the
               addresses
               they
               made
               to
               him
               .
            
             And
             when
             they
             did
             express
             such
             an
             uncertainty
             as
             this
             at
             the
             same
             time
             they
             made
             these
             Addresses
             towards
             the
             Conclusion
             of
             their
             Orations
             ,
             after
             the
             manner
             of
             Oratours
             ,
             it
             is
             plain
             they
             are
             to
             be
             understood
             rather
             for
             
               Rhetorical
               Wishes
            
             ,
             than
             
               formal
               Invocations
            
             .
             Now
             let
             any
             man
             compare
             this
             doubtfulness
             
             of
             the
             Ancients
             ,
             with
             the
             confidence
             expressed
             in
             the
             Church
             of
             Rome
             ,
             when
             they
             declare
             it
             to
             be
             
               de
               Fide
               that
               the
               Saints
               do
               hear
               them
               ,
            
             (
             although
             the
             manner
             be
             not
             )
             and
             then
             judge
             whether
             their
             practises
             can
             be
             of
             the
             same
             kind
             .
          
           
             3.
             
             The
             Invocation
             of
             Saints
             in
             your
             Church
             doth
             imply
             
               inward
               submission
               to
               a
               Creature
            
             ;
             and
             therefore
             goes
             very
             much
             beyond
             the
             addresses
             of
             the
             Ancients
             .
             There
             are
             three
             things
             which
             prove
             this
             
               Inward
               submission
            
             to
             a
             Creature
             in
             the
             Invocation
             of
             Saints
             .
             1.
             
             
               Inward
               Devotion
            
             to
             them
             :
             2.
             
             An
             acknowledged
             superiority
             over
             them
             :
             3.
             
             An
             intention
             to
             give
             them
             
               Divine
               Worship
            
             .
          
           
             1.
             
             
               Inward
               Devotion
            
             .
             For
             even
             
               mental
               Prayers
               to
               Saints
            
             are
             allowed
             by
             the
             Council
             of
             Trent
             ,
             as
             Dr.
             St.
             told
             
               T.
               G.
            
             ,
             
             of
             which
             he
             takes
             no
             notice
             ;
             and
             yet
             quarrels
             with
             him
             for
             two
             other
             passages
             in
             the
             same
             place
             .
             Must
             we
             impute
             this
             to
             
               a
               casual
               Vndulation
               of
               the
               visual
               rayes
               ,
            
             
             as
             
               T.
               G.
            
             very
             finely
             expresseth
             it
             ?
             I
             am
             afraid
             ,
             there
             was
             some
             other
             cause
             for
             it
             .
             For
             since
             that
             Council
             allows
             
               internal
               prayers
               to
               Saints
            
             ,
             it
             must
             not
             only
             certainly
             suppose
             their
             knowledge
             of
             the
             heart
             ,
             but
             a
             
               due
               submission
            
             of
             our
             souls
             to
             them
             ;
             which
             
               inward
               Prayer
            
             doth
             import
             .
             
             And
             therefore
             
               suppliciter
               invocare
               tam
               voce
               quàm
               mente
               ,
            
             which
             are
             the
             words
             of
             the
             Council
             of
             Trent
             ;
             doth
             not
             only
             imply
             
               formal
               Invocation
            
             ,
             but
             
               internal
               submission
            
             ;
             both
             which
             do
             belong
             to
             suppliants
             .
          
           
             2.
             
             An
             acknowledged
             Superiority
             over
             them
             :
             which
             appears
             by
             that
             Authority
             and
             Government
             which
             they
             attribute
             to
             them
             ,
             with
             respect
             to
             particular
             places
             and
             things
             .
             Whereby
             they
             make
             the
             Saints
             not
             bare
             Intercessours
             ,
             but
             
               Tutelar
               Deities
            
             ,
             and
             they
             invocate
             them
             as
             such
             .
             
               T.
               G.
            
             saith
             ,
             
             
               they
               do
               not
               make
               them
               Authours
               of
               those
               Blessings
            
             ;
             not
             Originally
             ,
             and
             Independently
             ;
             but
             subordinately
             and
             Ministerially
             they
             do
             .
             And
             if
             this
             be
             not
             Idolatry
             ,
             no
             worship
             of
             the
             
               inferiour
               Deities
            
             among
             the
             Heathens
             was
             so
             .
             Lipsius
             was
             no
             Fool
             when
             he
             made
             the
             
               B.
               Virgin
            
             a
             
               Tutelar
               Deity
            
             ;
             and
             the
             Popes
             surely
             understand
             their
             own
             Religion
             ,
             when
             they
             Canonize
             particular
             Saints
             to
             be
             Patrons
             of
             such
             places
             :
             which
             may
             be
             seen
             in
             some
             of
             the
             latest
             Canonizations
             .
             As
             of
             
               S.
               Rosa
            
             ,
             that
             admirable
             Saint
             of
             Peru
             ,
             and
             others
             .
          
           
             3.
             
             An
             intention
             to
             give
             
               Divine
               Worship
            
             to
             them
             .
             For
             what
             else
             can
             be
             meant
             by
             
               that
               eminent
               kind
               of
               adoration
            
             
             which
             Bellarmine
             saith
             ,
             
               doth
               belong
               to
               them
               ;
               that
               Divine
               worship
               ,
            
             
             which
             Azorius
             saith
             ,
             
               you
               give
               to
               the
               Saints
            
             ;
             and
             Serrarius
             saith
             ,
             
               many
               of
               the
               wisest
               persons
               among
               you
               say
               ,
               that
               Latria
               and
               Doulia
               proceed
               both
               from
               the
               same
               vertue
               of
               Religion
            
             ;
             that
             is
             ,
             they
             are
             of
             the
             same
             kind
             .
             So
             that
             this
             is
             not
             meerly
             the
             Superstition
             of
             the
             Vulgar
             ,
             but
             the
             Judgement
             of
             the
             
               wisest
               among
               you
            
             ,
             if
             Serrarius
             his
             Judgement
             may
             be
             taken
             .
             I
             will
             not
             dissemble
             what
             B.
             Forbs
             observes
             ,
             
             
               that
               some
               of
               the
               School-men
               do
               make
               the
               Invocation
               of
               Saints
               not
               to
               slow
               from
               the
               vertue
               of
               Religion
               ,
               but
               another
               of
               their
               own
               making
               ,
               called
            
             singularis
             observantia
             .
             But
             this
             is
             only
             a
             trick
             found
             out
             to
             avoid
             the
             imputation
             of
             Idolatry
             ,
             which
             they
             thought
             would
             fall
             justly
             upon
             them
             ,
             if
             they
             made
             the
             Worship
             to
             be
             of
             the
             
               same
               kind
            
             ,
             although
             of
             a
             
               different
               degree
            
             :
             since
             nothing
             can
             be
             plainer
             in
             Antiquity
             ,
             than
             that
             all
             
               truly
               Religious
               Worship
            
             belongs
             only
             to
             God
             and
             cannot
             be
             given
             to
             a
             Creature
             ,
             without
             the
             guilt
             of
             Idolatry
             .
             For
             even
             in
             the
             same
             Age
             wherein
             
               Greg.
               Nyssen
            
             lived
             ,
             the
             Council
             of
             Laodicea
             declared
             
               the
               Invocation
               of
               Angels
               to
               be
               Idolatry
            
             ;
             
             so
             Theodoret
             expresseth
             the
             sense
             of
             that
             Council
             ,
             who
             certainly
             
             understood
             the
             meaning
             of
             it
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             are
             his
             words
             ,
             which
             he
             makes
             to
             be
             all
             one
             with
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             So
             that
             
               praying
               to
               them
            
             is
             that
             part
             of
             
               divine
               worship
            
             which
             was
             condemned
             for
             Idolatry
             ,
             being
             given
             to
             Angels
             .
          
        
         
           
             R.
             P.
             
          
           
             
             T.
             G.
             saith
             ,
             
               This
               was
               a
               practice
               of
               nominating
               Angels
               ,
            
             which
             he
             saith
             ,
             
               cannot
               with
               any
               shew
               of
               probability
               be
               understood
               of
               that
               worship
               ,
               which
               the
               Holy
               Catholick
               Church
               gives
               to
               Holy
               Angels
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Good
             Sir
             ,
             his
             Reason
             ;
             for
             to
             my
             apprehension
             it
             comes
             as
             home
             to
             the
             practice
             of
             the
             Church
             of
             Rome
             as
             may
             be
             .
          
        
         
           
             R.
             P.
             
          
           
             (
             1.
             )
             
               Because
               the
               Council
               speaks
               of
               such
               as
               excluded
               our
               Lord
               Jesus
               Christ
               ,
               making
               private
               Assemblies
               :
               which
               words
               Dr.
            
             St.
             
               conveniently
               omitted
            
             .
          
        
         
           
             P.
             D.
             
          
           
             Did
             he
             so
             ?
             let
             us
             hear
             them
             at
             length
             .
             
               That
               Christians
               ought
               not
               to
               forsake
               the
               Church
               of
               God
               ,
               and
               go
               aside
               ,
               to
               invocate
               Angels
               ;
               or
               make
               unlawful
               Conventicles
               ;
               If
               any
               one
               be
               found
               practising
               this
               secret
               Idolatry
               ,
               let
               him
               be
               accursed
               ;
               because
               he
               hath
               forsaken
               our
               Lord
               Jesus
               Christ
               ,
               the
               Son
               of
               God
               ,
               and
               betaken
               himself
               to
               Idolatry
               .
            
             The
             Council
             speaks
             this
             of
             a
             sort
             of
             Christians
             ,
             who
             yet
             were
             guilty
             of
             Idolatry
             in
             
               praying
               to
               Angels
            
             ;
             therefore
             praying
             to
             Angels
             is
             Idolatry
             .
          
        
         
           
           
             R.
             P.
             
          
           
             
               Yes
               ,
               such
               praying
               to
               Angels
               as
            
             Theodoret
             
               speaks
               of
               ,
               upon
               account
               that
               the
               Law
               was
               delivered
               by
               them
               ,
               or
               that
               God
               being
               invisible
               and
               incomprehensible
               cannot
               be
               approached
               but
               by
               the
               Angels
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Will
             
               T.
               G.
            
             stand
             to
             it
             ,
             that
             this
             is
             Idolatry
             ?
             then
             it
             must
             be
             Idolatry
             in
             the
             nature
             of
             the
             thing
             ,
             or
             by
             some
             
               positive
               Law
            
             ;
             if
             the
             latter
             ,
             we
             see
             the
             Council
             of
             Laodicea
             accounts
             it
             
               equal
               Idolatry
            
             among
             Christians
             as
             before
             :
             if
             the
             former
             ,
             then
             praying
             to
             a
             Creature
             is
             Idolatry
             in
             the
             Nature
             of
             the
             Thing
             :
             which
             is
             a
             very
             fair
             concession
             ,
             and
             I
             suppose
             the
             Church
             of
             Rome
             will
             con
             him
             no
             thanks
             for
             .
          
        
         
           
             R.
             P.
             
          
           
             
               But
               it
               is
               Idolatry
               on
               those
               accounts
               I
               mentioned
               .
            
          
        
         
           
             P.
             D.
             
          
           
             On
             what
             I
             pray
             ?
             
               Because
               the
               Law
               was
               delivered
               by
               them
               ?
            
             How
             is
             that
             possible
             on
             T.
             G.'s
             principles
             ,
             when
             they
             were
             only
             
               Gods
               Ministers
            
             therein
             ?
             and
             so
             praying
             to
             
               Gods
               Ministers
            
             in
             Heaven
             is
             Idolatry
             ;
             how
             then
             will
             praying
             to
             Saints
             escape
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               But
               Theodoret
            
             adds
             ,
             
               they
               brought
               us
               salvation
               thereby
            
             .
          
        
         
           
             P.
             D.
             
          
           
             Only
             Ministerially
             ;
             and
             this
             alters
             not
             the
             case
             .
          
        
         
           
             R.
             P.
             
          
           
             
               But
               suppose
               they
               thought
               access
               to
               God
               was
               only
               by
               them
               ?
            
          
        
         
           
           
             P.
             D.
             
          
           
             What
             then
             ?
             that
             might
             prove
             them
             
               no
               Christians
            
             ,
             but
             doth
             it
             prove
             them
             Idolaters
             ?
             Suppose
             they
             were
             Jews
             ;
             must
             they
             therefore
             needs
             be
             Idolaters
             ?
          
        
         
           
             R.
             P.
             
          
           
             But
             
               T.
               G.
            
             saith
             ,
             
               good
               Angels
               are
               not
               to
               be
               worshipped
               but
               in
               subordination
               to
               Christ
               the
               Head
               ,
               nor
               their
               prayers
               to
               be
               desired
               as
               efficacious
               for
               us
               but
               through
               his
               merits
               .
            
          
        
         
           
             P.
             D.
             
          
           
             And
             what
             follows
             ?
             
               therefore
               leaving
               out
               Christ
               is
               Idolatry
               ?
            
             Doth
             
               T.
               G.
            
             talk
             at
             this
             rate
             ;
             and
             hope
             to
             excuse
             the
             Church
             of
             Rome
             from
             Idolatry
             ?
             For
             I
             still
             ask
             ,
             what
             it
             was
             ,
             which
             made
             their
             Worship
             of
             
               Angels
               Idolatry
               ?
               Leaving
               out
               of
               Christ
            
             might
             make
             it
             Judaism
             or
             Heathenism
             ,
             but
             how
             comes
             it
             to
             be
             Idolatry
             ?
          
        
         
           
             R.
             P.
             
          
           
             I
             think
             you
             will
             never
             be
             satisfied
             .
          
        
         
           
             P.
             D.
             
          
           
             Not
             with
             such
             answers
             ,
             I
             assure
             you
             .
          
        
         
           
             R.
             P.
             
          
           
             Baronius
             saith
             ,
             
               Theodoret
               was
               mistaken
               ;
               and
               that
               this
               Canon
               is
               to
               be
               understood
               of
               Heathen
               Idolatry
               ;
               and
               that
               the
               Oratories
               of
            
             Michael
             which
             Theodoret
             
               saith
               ,
               were
               built
               by
               those
               Idolaters
               ,
               were
               in
               truth
               built
               by
               very
               good
               Catholicks
               .
            
          
        
         
           
             P.
             D.
             
          
           
             This
             is
             plain
             dealing
             :
             and
             Baronius
             
             saw
             well
             enough
             ,
             there
             was
             no
             way
             to
             justifie
             the
             Church
             of
             Rome
             ,
             but
             by
             condemning
             Theodoret
             :
             but
             I
             leave
             it
             to
             any
             mans
             consideration
             ,
             whether
             Theodoret
             ,
             whose
             distance
             was
             not
             great
             ,
             either
             in
             Age
             or
             Place
             ,
             did
             not
             better
             understand
             the
             meaning
             of
             this
             Council
             ;
             and
             the
             practises
             of
             those
             times
             and
             places
             ,
             than
             Baronius
             ;
             and
             whether
             his
             judgement
             be
             not
             rather
             to
             be
             taken
             ,
             than
             that
             of
             a
             man
             ,
             who
             turns
             every
             stone
             to
             avoid
             a
             difficulty
             ,
             which
             he
             saw
             could
             no
             otherwise
             be
             answered
             .
          
        
         
           
             R.
             P.
             
          
           
             (
             2.
             )
             
               How
               can
               this
               be
               the
               meaning
               of
               the
               Council
               of
            
             Laodicea
             ,
             
               when
               it
               declares
               for
               the
               honouring
               ,
               and
               celebrating
               the
               Feast-days
               of
               the
               Martyrs
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             Doth
             
               T.
               G.
            
             call
             this
             a
             second
             Reason
             ?
             Where
             lyes
             the
             consequence
             ?
             The
             Council
             of
             Laodicea
             ,
             was
             for
             
               honouring
               the
               Feast-dayes
               of
               the
               Martyrs
               ,
            
             therefore
             the
             
               praying
               to
               Angels
               is
               not
               condemned
               by
               it
               for
               Idolatry
               .
            
             As
             though
             there
             were
             no
             way
             of
             celebrating
             their
             Festivals
             ,
             but
             
               by
               praying
               to
               Saints
               and
               Angels
               .
            
             When
             
               T.
               G.
            
             proves
             that
             meeting
             at
             their
             Memories
             on
             their
             
               Anniversary
               dayes
            
             ,
             and
             
               praising
               God
               for
               them
            
             ,
             and
             
               rehearsing
               their
               Acts
            
             ,
             was
             no
             keeping
             their
             Festivals
             without
             
               praying
               to
               them
            
             ;
             he
             will
             do
             something
             towards
             
             making
             this
             look
             like
             a
             Reason
             .
             In
             the
             mean
             time
             ,
             let
             the
             Reader
             consider
             whether
             praying
             to
             Saints
             was
             practised
             by
             
               Greg.
               Nyssen
            
             ,
             when
             praying
             to
             Angels
             about
             the
             same
             time
             by
             the
             Council
             of
             Laodicea
             is
             condemned
             for
             Idolatry
             .
             But
             this
             is
             not
             all
             which
             I
             have
             to
             say
             ;
             for
             if
             Gregory
             Nyssen's
             practice
             doth
             excuse
             the
             modern
             Invocation
             of
             Saints
             from
             Idolatry
             ,
             I
             desire
             to
             know
             whether
             it
             was
             singular
             in
             him
             ,
             or
             the
             sense
             of
             the
             Church
             of
             that
             Age
             ?
          
        
         
           
             R.
             P.
             
          
           
             No
             doubt
             
               T.
               G.
            
             brings
             it
             for
             an
             instance
             of
             the
             sense
             of
             the
             Church
             :
             for
             it
             were
             to
             no
             great
             purpose
             to
             produce
             a
             
               singular
               opinion
            
             or
             practice
             of
             one
             man
             condemned
             by
             the
             rest
             of
             the
             Church
             .
          
        
         
           
             P.
             D.
             
          
           
             Then
             I
             ask
             ,
             whether
             
               offering
               up
               ones
               self
            
             ,
             or
             
               offering
               up
               a
               cake
            
             to
             a
             Saint
             ,
             be
             the
             
               greater
               Idolatry
            
             ?
          
        
         
           
             R.
             P.
             
          
           
             A
             
               mans
               self
            
             certainly
             .
          
        
         
           
             P.
             D.
             
          
           
             Do
             not
             they
             who
             devote
             themselves
             to
             a
             
               particular
               Saint
            
             ,
             choosing
             her
             for
             their
             
               perpetual
               Patroness
               ,
               vowing
            
             themselves
             to
             be
             her
             slaves
             ,
             offer
             up
             themselves
             to
             her
             ?
          
        
         
           
             R.
             P.
             
          
           
             What
             would
             you
             have
             ?
          
        
         
           
             P.
             D.
             
          
           
             I
             will
             tell
             you
             ,
             Epiphanius
             who
             lived
             in
             the
             same
             Age
             with
             
               Greg.
               Nyssen
            
             ,
             
             condemns
             those
             for
             
               rank
               Idolatry
               ,
               who
               offered
               up
               Cakes
               to
               the
               B.
               Virgin
            
             ;
             and
             do
             you
             think
             he
             would
             have
             excused
             those
             who
             
               offered
               up
               themselves
               and
               their
               devotions
            
             to
             her
             ?
             And
             at
             the
             same
             time
             he
             condemns
             
               the
               worship
               both
               of
               Saints
               and
               Angels
            
             ;
             
             in
             the
             places
             produced
             by
             Dr.
             St.
             What
             answer
             hath
             
               T.
               G.
            
             made
             to
             this
             ?
          
        
         
           
             R.
             P.
             
          
           
             I
             do
             not
             remember
             he
             takes
             notice
             of
             it
             .
          
        
         
           
             P.
             D.
             
          
           
             
               T.
               G.
            
             would
             make
             an
             excellent
             Commentator
             ;
             for
             he
             knows
             how
             to
             pass
             over
             a
             hard
             place
             ,
             as
             well
             as
             any
             I
             have
             met
             with
             .
             But
             still
             I
             have
             one
             question
             more
             .
             Whether
             
               Greg.
               Nyssen
            
             did
             argue
             well
             against
             the
             Arians
             or
             not
             ?
          
        
         
           
             R.
             P.
             
          
           
             Why
             should
             you
             question
             that
             ?
          
        
         
           
             P.
             D.
             
          
           
             Do
             you
             think
             he
             spake
             consistently
             to
             himself
             ?
             Or
             ,
             if
             not
             ,
             is
             his
             opinion
             to
             be
             taken
             from
             a
             
               Panegyrical
               Oration
            
             ,
             or
             a
             
               strict
               Dispute
            
             ?
          
        
         
           
             R.
             P.
             
          
           
             A
             
               strict
               dispute
            
             ;
             for
             then
             men
             consider
             every
             word
             ,
             and
             the
             consequence
             of
             it
             .
          
        
         
           
             P.
             D.
             
          
           
             
               Greg.
               Nyssen
            
             goes
             upon
             this
             principle
             ,
             
               To
               give
               Divine
               Worship
               to
               a
               Creature
               is
               Idolatry
               :
               but
               the
               Arians
               in
               
               worshipping
               Christ
               as
               a
               Creature
               do
               give
               Divine
               Worship
               to
               a
               Creature
               :
            
             therefore
             ,
             &c.
             
             To
             make
             good
             the
             particulars
             of
             this
             charge
             ,
             we
             must
             consider
             what
             
               Greg.
               Nyssen
            
             makes
             to
             be
             the
             parts
             of
             
               Divine
               Worship
            
             ;
             and
             if
             I
             can
             prove
             ,
             that
             
               Greg.
               Nyssen
            
             doth
             make
             prayer
             to
             be
             such
             a
             part
             of
             
               Divine
               Worship
            
             ,
             then
             by
             necessary
             consequence
             he
             makes
             
               praying
               to
               a
               Creature
            
             to
             be
             Idolatry
             .
             Now
             it
             is
             very
             well
             known
             that
             
               Greg.
               Nyssen
            
             in
             several
             places
             makes
             prayer
             with
             
               supplication
               to
               be
               peculiar
               to
               God
            
             ;
             
             therefore
             he
             calls
             it
             
               a
               conversing
               with
               God
               ;
               a
               request
               of
               good
               things
               with
               supplication
               unto
               God.
            
             In
             which
             he
             agrees
             with
             the
             rest
             of
             the
             Fathers
             ,
             who
             made
             
               Religious
               Invocation
            
             peculiar
             to
             God.
             
               Sed
               tamen
               tu
               solus
               Domine
               invocandus
               es
               ,
            
             saith
             S.
             
               Ambrose
               .
               I
               do
               not
               pray
               to
               any
               besides
               thy self
            
             ;
             saith
             
               Ephreem
               Syrus
            
             in
             the
             
               Officium
               Diurnum
            
             of
             the
             
               Maronites
               .
               We
               call
               not
               on
               the
               name
               of
               this
               man
               or
               that
               man
               ,
            
             saith
             S.
             Chrysostome
             ,
             
             
               but
               on
               the
               name
               of
               the
               Lord.
               This
               is
               an
               honour
               ,
            
             he
             saith
             ,
             
               God
               hath
               reserved
               to
               himself
               ,
               to
               call
               upon
               him
               ,
               and
               will
               not
               give
               it
               to
               Angels
               or
               Arch-angels
            
             ;
             as
             he
             elsewhere
             speaks
             .
             
               Vnto
               God
               alone
               do
               we
               pray
               ,
            
             saith
             the
             
               Greek
               Catena
            
             on
             the
             
               fifth
               Psalm
               .
               To
               whom
               shall
               I
               call
               but
               unto
               thee
               ,
            
             
             saith
             S.
             Augustine
             .
             
             
               This
               is
               the
               best
               sacrifice
               we
               can
               offer
               unto
               God
               ,
            
             say
             Clemens
             of
             Alexandria
             and
             Tertullian
             .
             It
             were
             easie
             to
             produce
             many
             more
             Testimonies
             to
             this
             purpose
             ,
             if
             these
             be
             not
             sufficient
             to
             prove
             ,
             that
             in
             
               Greg.
               Nyssens
            
             ▪
             Age
             ,
             as
             well
             as
             
               before
               ,
               Prayer
            
             was
             looked
             on
             as
             a
             peculiar
             part
             of
             
               Divine
               Worship
            
             .
          
        
         
           
             R.
             P.
             
          
           
             To
             what
             purpose
             ?
             since
             no
             body
             denyes
             ,
             
               that
               prayer
               as
               it
               is
               a
               means
               to
               obtain
               blessings
               from
               God
               as
               the
               Author
               of
               them
               is
               peculiar
               to
               God.
               
            
          
        
         
           
             P.
             D.
             
          
           
             This
             Answer
             doth
             not
             take
             off
             the
             force
             of
             the
             argument
             .
             For
             prayer
             may
             be
             considered
             two
             wayes
             .
             1.
             
             As
             a
             Means
             to
             obtain
             blessings
             .
             2.
             
             As
             a
             solemn
             part
             of
             
               Divine
               Worship
            
             .
             Now
             if
             they
             reserved
             prayer
             to
             God
             ,
             on
             the
             latter
             account
             ,
             then
             it
             follows
             ,
             that
             whatever
             Invocation
             doth
             take
             off
             from
             the
             peculiarity
             of
             this
             part
             of
             
               external
               worship
            
             ,
             is
             against
             the
             design
             of
             the
             Fathers
             .
             So
             Origen
             argues
             that
             
               Invocation
               and
               Adoration
               do
               imply
               each
               other
               .
            
             
             Invocare
             nomen
             Domini
             &
             adorare
             Deum
             unum
             atque
             idem
             est
             .
             
               To
               invocate
               God
               and
               to
               adore
               him
               is
               all
               one
            
             ;
             from
             whence
             he
             proves
             
               that
               those
               who
               invocate
               Christ
               do
               adore
               him
               .
            
             And
             where
             the
             Church
             of
             Smyrna
             declares
             in
             her
             Epistle
             about
             the
             Martyrdom
             of
             Polycarp
             ,
             
             that
             they
             did
             not
             
               worship
               any
               other
               but
               Christ
            
             ,
             the
             old
             Latin
             Translation
             renders
             it
             ,
             
               neque
               alteri
               cuiquam
               precem
               orationis
               impendere
               .
            
             And
             Theodoret
             makes
             
               praying
               to
               Angels
            
             ,
             and
             the
             worshipping
             of
             them
             the
             same
             thing
             .
             So
             that
             prayer
             was
             looked
             on
             as
             a
             part
             of
             adoration
             ;
             therefore
             whosoever
             gives
             the
             
               external
               worship
            
             of
             prayer
             to
             another
             besides
             God
             ,
             doth
             give
             to
             a
             Creature
             that
             which
             belongs
             to
             God.
             
          
        
         
           
             R.
             P.
             
          
           
             I
             know
             not
             what
             you
             mean
             ,
             I
             pray
             explain
             your self
             more
             .
          
        
         
           
             P.
             D.
             
          
           
             Is
             not
             God
             worshipped
             solemnly
             by
             us
             ,
             when
             we
             joyn
             together
             in
             prayer
             to
             him
             ?
          
        
         
           
             R.
             P.
             
          
           
             Yes
             .
          
        
         
           
             P.
             D.
             
          
           
             Is
             not
             this
             external
             worship
             ,
             that
             which
             the
             Fathers
             mean
             ,
             by
             the
             adoration
             that
             is
             implyed
             in
             prayer
             ?
          
        
         
           
             R.
             P.
             
          
           
             Suppose
             it
             be
             .
          
        
         
           
             P.
             D.
             
          
           
             Wherein
             lyes
             this
             
               external
               worship
            
             ?
             Is
             it
             not
             that
             we
             meet
             together
             and
             joyn
             in
             acts
             of
             Devotion
             to
             testifie
             our
             acknowledgement
             of
             
               Gods
               Soveraignty
            
             and
             dependence
             upon
             him
             ?
          
        
         
           
             R.
             P.
             
          
           
             What
             then
             ?
          
        
         
           
             P.
             D.
             
          
           
             Then
             whosoever
             do
             use
             the
             same
             external
             Acts
             of
             Worship
             to
             a
             Creature
             ,
             do
             apply
             that
             to
             a
             Creature
             which
             
             the
             Fathers
             did
             suppose
             to
             belong
             only
             to
             God
             ;
             as
             if
             men
             kneel
             and
             pray
             to
             Saints
             in
             the
             same
             place
             ,
             at
             the
             same
             time
             ,
             with
             the
             same
             Ceremonies
             of
             Devotion
             they
             use
             to
             God
             himself
             ,
             they
             take
             off
             the
             peculiarity
             of
             this
             worship
             to
             God
             ,
             and
             make
             it
             common
             to
             his
             Creatures
             .
          
        
         
           
             R.
             R.
             
          
           
             This
             only
             reaches
             to
             the
             
               external
               Acts
            
             ,
             but
             the
             intention
             and
             design
             of
             the
             worshippers
             with
             us
             make
             the
             difference
             .
          
        
         
           
             P.
             D.
             
          
           
             I
             do
             not
             now
             meddle
             with
             your
             intention
             and
             design
             ;
             but
             I
             am
             pursuing
             the
             force
             of
             the
             argument
             used
             by
             the
             Fathers
             .
             To
             make
             this
             yet
             more
             plain
             to
             you
             .
             The
             Fathers
             use
             the
             argument
             of
             
               external
               adoration
            
             against
             the
             Arians
             ;
             for
             say
             they
             ,
             
             Peter
             forbad
             Cornelius
             
               to
               worship
               him
               ,
               and
               the
               Angel
               S.
            
             John
             ;
             from
             whence
             they
             infer
             that
             
               God
               only
               ought
               to
               be
               worshipped
               ,
            
             and
             therefore
             
               giving
               external
               adoration
               to
               Christ
               ,
               supposing
               him
               to
               be
               a
               Creature
               ,
               is
               Idolatry
               .
            
             Is
             this
             argument
             good
             ,
             or
             not
             ?
          
        
         
           
             R.
             P.
             
          
           
             Let
             me
             consider
             a
             little
             :
             
               It
               was
               good
               then
               ,
               but
               it
               is
               not
               now
            
             ;
             for
             
               T.
               G.
            
             saith
             ,
             
               it
               is
               in
               the
               Churches
               power
               to
               determine
               the
               signification
               of
               exteriour
               signs
               .
            
          
        
         
           
             P.
             D.
             
          
           
             An
             admirable
             answer
             !
             which
             makes
             the
             arguments
             of
             the
             Fathers
             in
             
             truth
             to
             have
             no
             force
             at
             all
             .
             For
             the
             Arians
             might
             say
             ,
             the
             
               external
               acts
            
             of
             adoration
             did
             not
             signifie
             the
             same
             with
             them
             ,
             which
             they
             did
             with
             Catholicks
             ,
             for
             they
             only
             signified
             an
             inferiour
             and
             
               relative
               worship
            
             ,
             when
             applyed
             to
             the
             Son
             ;
             and
             Soveraign
             and
             
               absolute
               worship
            
             ,
             when
             given
             to
             the
             Father
             .
             So
             that
             if
             there
             be
             any
             force
             in
             what
             the
             Fathers
             did
             argue
             against
             the
             Arians
             ,
             it
             will
             make
             the
             inferiour
             and
             
               relative
               worship
            
             of
             a
             Creature
             to
             be
             Idolatry
             ;
             notwithstanding
             
               Greg.
               Nyssens
            
             Oration
             upon
             Theodore
             .
          
        
         
           
             R.
             P.
             
          
           
             I
             am
             like
             
               T.
               G.
            
             who
             hates
             
               a
               great
               Book
               upon
               one
               subject
            
             ;
             so
             do
             I
             a
             long
             discourse
             upon
             one
             argument
             :
             methinks
             
               Greg.
               Nyssen
            
             hath
             taken
             up
             a
             great
             deal
             of
             our
             time
             ,
             and
             I
             have
             something
             more
             yet
             to
             say
             to
             you
             ,
             before
             we
             part
             .
          
        
         
           
             P.
             D.
             
          
           
             I
             pray
             let
             me
             hear
             it
             ,
             and
             I
             suppose
             it
             will
             admit
             of
             a
             quicker
             dispatch
             .
          
        
         
           
             R.
             P.
             
          
           
             It
             is
             upon
             the
             same
             head
             of
             the
             
               Doctors
               fidelity
               in
               quoting
               Authors
            
             ,
             and
             it
             concerns
             the
             passage
             in
             Arnobius
             ,
             in
             which
             
               T.
               G.
            
             charged
             him
             with
             
               cogging
               in
               the
               word
               Divinity
               in
               the
               singular
               number
               instead
               of
               adorable
               Deities
               in
               the
               Plural
            
             ;
             
             and
             Dr.
             St.
             answers
             with
             a
             protestation
             ,
             
             that
             he
             translated
             these
             words
             
               nihil
               numinis
               inesse
               simulachris
            
             ,
             which
             he
             saith
             are
             but
             two
             lines
             above
             the
             words
             
               T.
               G.
            
             charges
             him
             with
             .
          
        
         
           
             P.
             D.
             
          
           
             And
             how
             I
             pray
             doth
             
               T.
               G.
            
             clear
             himself
             ?
             for
             in
             my
             mind
             he
             is
             most
             concerned
             to
             vindicate
             himself
             .
          
        
         
           
             R.
             P.
             
          
           
             He
             doth
             it
             very
             well
             ;
             
               for
               he
               denyes
               not
               those
               words
               to
               be
               there
               which
               Dr.
            
             St.
             translated
             ,
             but
             he
             saith
             ,
             
               he
               ought
               not
               to
               have
               translated
               the
               words
               of
            
             Arnobius
             
               to
               the
               Heathens
               ,
               but
               the
               words
               of
               the
               Heathens
               to
            
             Arnobius
             ,
             
               since
               his
               design
               was
               to
               prove
               the
               Heathens
               did
               not
               worship
               the
               Images
               themselves
               for
               Gods.
               
            
          
        
         
           
             P.
             D.
             
          
           
             A
             pitiful
             shift
             !
             
               T.
               G.
            
             charged
             Dr.
             
               St.
               with
               cogging
               in
               the
               word
               Divinity
               in
               the
               singular
               number
            
             ;
             Dr.
             St.
             shews
             ,
             it
             was
             so
             used
             but
             two
             lines
             before
             those
             words
             which
             
               T.
               G.
            
             cites
             ,
             and
             those
             were
             the
             words
             he
             translated
             .
             Now
             saith
             T.
             G.
             
               those
               were
               the
               words
               of
            
             Arnobius
             
               to
               the
               Heathen
            
             ;
             what
             then
             ?
             doth
             he
             not
             confute
             them
             in
             something
             which
             they
             held
             ;
             if
             he
             proves
             ,
             
               nihil
               numinis
               inesse
               simulachris
            
             ,
             must
             not
             they
             hold
             
               aliquid
               numinis
            
             ,
             &c.
             so
             that
             it
             comes
             all
             to
             one
             .
             But
             to
             put
             this
             out
             of
             all
             doubt
             ,
             if
             
               T.
               G.
            
             had
             looked
             a
             little
             farther
             ,
             he
             might
             have
             found
             these
             very
             words
             of
             the
             
               Heathens
               ,
               
               Illud
               etiam
               dicere
               simulachrorum
               assertores
               solent
            
             ;
             
             surely
             these
             are
             the
             
               Heathens
               ;
               non
               ignorasse
               antiquos
               nihil
               habere
               numinis
               signa
               .
            
             What
             doth
             
               T.
               G.
            
             think
             now
             ?
             Had
             he
             not
             better
             look
             more
             about
             him
             ,
             before
             he
             makes
             such
             rude
             and
             impertinent
             clamours
             about
             Dr.
             
             St.'s
             insincerity
             in
             quoting
             Authors
             ?
             Of
             which
             you
             may
             judge
             by
             this
             one
             Instance
             ,
             where
             himself
             is
             so
             notoriously
             faulty
             ,
             and
             yet
             from
             hence
             he
             concludes
             
               what
               a
               sad
               account
               of
               Citations
               we
               are
               like
               to
               have
               from
               him
               .
            
             
          
        
         
           
             R.
             P.
             
          
           
             What
             say
             you
             to
             Dr.
             
             St.'s
             obs●rvations
             of
             the
             Council
             of
             Trent
             about
             the
             Worship
             of
             Images
             ?
          
        
         
           
             P.
             D.
             
          
           
             Have
             you
             ever
             been
             a
             hunting
             of
             Squirrels
             ?
          
        
         
           
             R.
             P.
             
          
           
             Why
             do
             you
             ask
             me
             such
             an
             impertinent
             question
             ?
          
        
         
           
             P.
             D.
             
          
           
             Not
             so
             impertinent
             as
             you
             think
             :
             for
             the
             
               Squirrels
               leaping
            
             from
             bough
             to
             bough
             ,
             forwards
             and
             backwards
             ,
             is
             just
             like
             T.
             G.'s
             answer
             to
             Dr.
             
             St.'s
             Book
             .
             For
             he
             makes
             nothing
             of
             leaping
             a
             hundred
             or
             two
             hundred
             pages
             forwards
             and
             backwards
             as
             the
             humour
             takes
             him
             .
             However
             ,
             let
             us
             hear
             what
             he
             hath
             to
             say
             to
             those
             observations
             .
             For
             I
             remember
             very
             well
             ,
             what
             the
             design
             
             of
             them
             was
             ;
             
             viz.
             that
             though
             the
             worship
             of
             Latria
             was
             owned
             before
             it
             by
             many
             Divines
             to
             be
             given
             to
             Images
             ,
             and
             that
             were
             against
             the
             decree
             of
             the
             Council
             of
             Nice
             ;
             yet
             the
             Council
             of
             Trent
             allows
             all
             external
             acts
             of
             adoration
             of
             Images
             ,
             gives
             no
             intimation
             against
             this
             kind
             of
             Worship
             ;
             and
             since
             it
             ,
             many
             of
             the
             most
             eminent
             Divines
             of
             your
             Church
             have
             justified
             the
             giving
             Latria
             to
             Images
             ,
             and
             that
             from
             the
             words
             of
             this
             Council
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             
               T.
               G.
            
             saith
             ,
             
             
               those
               very
               Divines
               do
               not
               mean
               by
               Latria
               proper
               Divine
               Worship
               ,
               which
               is
               due
               to
               God
               and
               terminated
               upon
               him
               ;
               but
               that
               the
               Act
               being
               in
               their
               opinion
               one
               in
               substance
               to
               the
               Prototype
               and
               the
               Images
               ,
               it
               is
               terminated
               absolutely
               upon
               the
               Person
               of
               Christ
               for
               himself
               ,
               and
               falls
               upon
               the
               Image
               after
               an
               inferiour
               manner
               ,
               as
               a
               thing
               only
               relating
               to
               him
               ,
               and
               purely
               for
               his
               sake
               :
               for
               which
               reason
               ,
               some
               call
               it
               relative
               Latria
               ;
               others
               ,
               secundary
               ;
               others
               ,
               improper
               ;
               others
               ,
               Analogical
               ;
               others
               ,
               per
               accidens
               ;
               and
               the
               dispute
               in
               effect
               is
               rather
            
             de
             modo
             loquendi
             ,
             
               than
               of
               the
               thing
               it self
            
             .
          
        
         
           
             P.
             D.
             
          
           
             To
             clear
             this
             matter
             ,
             we
             must
             consider
             ,
             (
             1.
             )
             That
             the
             Council
             of
             Nice
             doth
             deny
             Latria
             to
             be
             given
             to
             an
             Image
             .
             (
             2.
             )
             That
             the
             Divines
             of
             the
             
               Roman
               
               Church
            
             do
             say
             that
             the
             practice
             of
             the
             Church
             cannot
             be
             defended
             in
             the
             Worship
             of
             the
             Cross
             ,
             without
             giving
             Latria
             to
             it
             .
             (
             3.
             )
             That
             the
             Council
             of
             Trent
             ,
             when
             just
             occasion
             was
             given
             ,
             declares
             nothing
             against
             this
             ;
             for
             although
             it
             referrs
             to
             the
             Council
             of
             Nice
             ,
             yet
             when
             it
             gives
             the
             reason
             of
             worship
             ,
             it
             doth
             it
             in
             such
             terms
             ,
             that
             many
             of
             your
             Divines
             say
             ,
             must
             infer
             the
             worship
             of
             Latria
             to
             be
             given
             to
             them
             .
          
        
         
           
             R.
             P.
             
          
           
             What
             if
             it
             doth
             ,
             saith
             
               T.
               G.
            
             since
             ,
             
               it
               is
               only
               a
               dispute
               about
               words
               ,
               and
               all
               agree
               that
               the
               worship
               proper
               to
               God
               ,
               signified
               primarily
               by
               the
               word
               Latria
               ,
               is
               not
               to
               be
               given
               to
               Images
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             That
             must
             be
             a
             little
             better
             considered
             .
             For
             do
             you
             think
             it
             is
             possible
             to
             give
             the
             
               worship
               proper
            
             to
             God
             to
             an
             Image
             ,
             or
             not
             ?
             If
             it
             be
             not
             ,
             why
             did
             the
             Council
             of
             Nice
             declare
             against
             it
             ;
             if
             it
             be
             ,
             tell
             me
             in
             what
             Acts
             that
             Worship
             of
             Latria
             doth
             consist
             ?
          
        
         
           
             R.
             P.
             
          
           
             It
             is
             when
             men
             give
             
               proper
               divine
               honour
            
             to
             an
             Image
             .
          
        
         
           
             P.
             D.
             
          
           
             What
             is
             this
             
               proper
               divine
               honour
            
             ?
             for
             you
             are
             not
             one
             step
             forwarder
             by
             this
             answer
             .
             I
             see
             I
             must
             come
             to
             particulars
             .
             Were
             the
             Gnosticks
             and
             ancient
             Hereticks
             to
             blame
             in
             their
             Worship
             of
             Images
             ,
             or
             not
             ?
          
        
         
           
           
             R.
             P.
             
          
           
             No
             doubt
             they
             were
             ;
             for
             they
             stand
             condemned
             by
             the
             Church
             for
             that
             worship
             they
             gave
             to
             Images
             .
          
        
         
           
             P.
             D.
             
          
           
             Wherein
             did
             their
             fault
             lye
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               In
               giving
               Divine
               Honour
               and
               Worship
               to
               the
               Image
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Did
             not
             they
             worship
             the
             Image
             of
             Christ
             ?
          
        
         
           
             R.
             P.
             
          
           
             And
             what
             then
             ?
          
        
         
           
             P.
             D.
             
          
           
             Then
             their
             fault
             lay
             in
             giving
             
               divine
               Worship
            
             to
             the
             
               Image
               of
               Christ
            
             ?
          
        
         
           
             R.
             P.
             
          
           
             Yes
             ,
             
               proper
               divine
               Worship
            
             .
          
        
         
           
             P.
             D.
             
          
           
             What
             was
             that
             
               proper
               divine
               worship
            
             ?
             was
             it
             absolute
             ,
             or
             relative
             ?
          
        
         
           
             R.
             P.
             
          
           
             Absolute
             .
          
        
         
           
             P.
             D.
             
          
           
             Then
             it
             was
             giving
             
               divine
               worship
               to
               an
               Image
               of
               Christ
               ,
               without
               respect
               to
               Christ
            
             ;
             which
             is
             either
             non-sense
             ,
             or
             a
             contradiction
             .
             Is
             it
             possible
             to
             give
             
               divine
               worship
            
             to
             an
             Image
             of
             a
             person
             ,
             without
             respect
             to
             the
             person
             ?
             Men
             may
             worship
             a
             piece
             of
             Wood
             ,
             or
             a
             Stone
             ,
             without
             respect
             to
             a
             person
             ;
             but
             to
             
               worship
               that
            
             which
             represents
             ,
             and
             
               on
               that
               account
            
             ,
             because
             it
             represents
             ,
             without
             any
             respect
             to
             
               what
               it
               represents
            
             ,
             is
             a
             contradiction
             ;
             therefore
             the
             worship
             of
             an
             Image
             as
             such
             is
             a
             
               relative
               worship
            
             ;
             and
             
               proper
               Latria
            
             as
             given
             to
             an
             Image
             is
             
               relative
               Latria
            
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             men
             may
             give
             
               absolute
               divine
               
               worship
               to
               an
               Image
            
             ;
             for
             may
             not
             a
             man
             joyn
             in
             his
             mind
             the
             Image
             and
             
               person
               represented
            
             as
             one
             object
             of
             Worship
             ,
             and
             so
             give
             
               proper
               divine
               worship
            
             to
             both
             considered
             as
             one
             ?
          
        
         
           
             P.
             D.
             
          
           
             I
             thank
             you
             for
             that
             :
             For
             so
             I
             find
             some
             of
             your
             Divines
             have
             determined
             that
             in
             this
             sense
             
               absolute
               and
               proper
               divine
               worship
               may
               be
               given
               to
               the
               Cross.
            
             
             And
             Dr.
             St.
             produced
             several
             of
             them
             ,
             who
             contended
             for
             an
             
               absolute
               Latria
               to
               be
               due
               to
               Images
               :
            
             such
             as
             
               Ludovicus
               à
               Paramo
               ,
               Paulus
               Maria
               Quarti
               ,
               Gamachaeus
            
             a
             late
             Professour
             of
             Divinity
             in
             the
             Sorbon
             ;
             and
             others
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             
               T.
               G.
            
             saith
             ,
             
               they
               only
               differ
               in
            
             modo
             loquendi
             .
          
        
         
           
             P.
             D.
             
          
           
             I
             think
             rather
             in
             
               modo
               colendi
            
             .
             For
             are
             not
             absolute
             and
             
               relative
               worship
            
             two
             
               distinct
               kinds
            
             ?
             how
             else
             comes
             the
             giving
             
               absolute
               worship
            
             to
             be
             Idolatry
             ,
             and
             not
             the
             giving
             relative
             ?
             And
             if
             giving
             absolute
             worship
             be
             Idolatry
             ,
             all
             in
             your
             Church
             are
             guilty
             of
             it
             ,
             who
             worship
             the
             Image
             and
             thing
             represented
             as
             
               one
               object
            
             .
             If
             it
             be
             not
             ,
             then
             there
             can
             be
             none
             to
             an
             Image
             as
             such
             .
          
        
         
           
             R.
             P.
             
          
           
             Yes
             ;
             
               if
               they
               offer
               sacrifice
               to
               Images
               ,
               as
               the
               Gnosticks
               did
               .
            
          
        
         
           
           
             P.
             D.
             
          
           
             S.
             Augustin
             and
             Theodoret
             say
             ;
             
               they
               adored
               Images
               ,
               and
               offered
               Incense
               to
               them
               .
            
             And
             is
             not
             the
             very
             same
             practised
             in
             your
             Church
             ?
             If
             this
             were
             Idolatry
             in
             them
             ,
             why
             not
             in
             you
             ?
             Unless
             your
             Church
             hath
             power
             to
             change
             the
             Nature
             of
             Idolatry
             :
             which
             is
             all
             one
             with
             changing
             the
             nature
             of
             Vertues
             and
             Vices
             .
          
        
         
           
             R.
             P.
             
          
           
             
               But
               they
               sacrificed
               to
               Images
               as
               the
               Heathens
               did
               .
            
          
        
         
           
             P.
             D.
             
          
           
             True
             ;
             for
             the
             
               burning
               Incense
               before
               Images
            
             was
             thought
             to
             be
             sacrificing
             to
             them
             ,
             being
             joyned
             with
             adoration
             .
             And
             the
             Christians
             chose
             rather
             to
             dye
             ,
             than
             to
             joyn
             in
             that
             act
             of
             worship
             towards
             the
             Images
             of
             the
             Emperours
             :
             whence
             Dr.
             St.
             observed
             ,
             
             that
             burning
             of
             Incense
             towards
             Images
             was
             the
             same
             tryal
             of
             Christians
             ,
             that
             eating
             of
             Swines
             flesh
             was
             of
             the
             Jews
             .
             I
             pray
             tell
             me
             ,
             was
             there
             any
             harm
             in
             this
             or
             not
             ?
             supposing
             the
             Christians
             looked
             on
             the
             Emperours
             as
             
               Gods
               Vicegerents
            
             ,
             and
             the
             Images
             only
             as
             representing
             them
             ?
          
        
         
           
             R.
             P.
             
          
           
             I
             see
             what
             you
             aim
             at
             ;
             you
             would
             have
             me
             condemn
             the
             
               primitive
               Christians
            
             or
             our selves
             :
             according
             to
             the
             sense
             of
             the
             Church
             at
             that
             time
             ,
             it
             was
             unlawful
             ,
             but
             according
             to
             the
             sense
             of
             our
             Church
             now
             ,
             it
             is
             lawful
             to
             do
             the
             
             same
             things
             out
             of
             honour
             to
             the
             Images
             of
             Christ
             ,
             or
             his
             Saints
             .
          
        
         
           
             P.
             D.
             
          
           
             That
             is
             ,
             your
             Church
             is
             innocent
             ,
             if
             your
             Church
             may
             be
             judge
             .
             But
             I
             now
             dispute
             upon
             your
             own
             principles
             of
             
               relative
               worship
            
             ,
             whether
             those
             Acts
             might
             not
             have
             been
             done
             to
             the
             
               Emperours
               Images
            
             ,
             which
             had
             saved
             the
             lives
             of
             so
             many
             Martyrs
             ?
          
        
         
           
             R.
             P.
             
          
           
             No
             ;
             for
             the
             Emperours
             then
             exacted
             to
             be
             worshipped
             as
             
               Gods
               ,
               i.
               e.
            
             with
             
               divine
               worship
            
             .
          
        
         
           
             P.
             D.
             
          
           
             Was
             that
             
               Divine
               Worship
               supreme
            
             or
             not
             ?
             
               i.
               e.
            
             did
             they
             take
             the
             Emperours
             for
             
               supreme
               Deities
            
             ?
          
        
         
           
             R.
             P.
             
          
           
             No
             ;
             but
             they
             gave
             them
             
               the
               Worship
               of
               the
               supreme
               Deity
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Then
             the
             giving
             this
             Worship
             was
             thought
             Idolatry
             ,
             though
             mens
             conceptions
             were
             right
             as
             to
             their
             being
             Creatures
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             what
             is
             this
             to
             the
             worship
             of
             Images
             ?
          
        
         
           
             P.
             D.
             
          
           
             Was
             it
             not
             lawful
             to
             give
             the
             same
             worship
             to
             the
             Images
             of
             the
             Emperours
             as
             to
             the
             Emperours
             themselves
             ?
             Might
             not
             they
             look
             on
             the
             Emperours
             as
             
               Gods
               Vicegerents
            
             ,
             and
             so
             give
             them
             
               relative
               Latria
            
             on
             that
             account
             ;
             and
             then
             look
             on
             their
             Images
             as
             
               representing
               them
            
             ,
             
             and
             so
             give
             a
             
               secundary
               ,
               improper
               ,
               Analogical
               relative
               Latria
            
             to
             their
             Images
             ?
             and
             by
             this
             means
             the
             Heathens
             and
             the
             Christians
             had
             only
             differed
             
               in
               modo
               loquendi
            
             ;
             but
             the
             Christians
             had
             saved
             their
             lives
             by
             the
             bargain
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             our
             dispute
             is
             of
             the
             Images
             of
             Christ
             ,
             and
             not
             of
             
               Heathen
               Emperours
            
             .
          
        
         
           
             P.
             D.
             
          
           
             I
             only
             shew
             the
             absurd
             consequences
             of
             this
             doctrine
             ,
             and
             how
             inconsistent
             it
             is
             with
             the
             principles
             of
             primitive
             Christianity
             .
             But
             I
             return
             to
             the
             distinctions
             of
             your
             Divines
             about
             Latria
             being
             given
             to
             Images
             .
             You
             all
             agree
             
               T.
               G.
            
             saith
             ,
             
               that
               the
               worship
               proper
               to
               God
               is
               not
               to
               be
               given
               to
               Images
               .
            
             Is
             not
             Latria
             the
             Worship
             proper
             to
             God
             ?
          
        
         
           
             R.
             P.
             
          
           
             Yes
             :
             
               proper
               Latria
            
             is
             ;
             but
             not
             
               improper
               and
               relative
            
             .
          
        
         
           
             P.
             D.
             
          
           
             Is
             there
             any
             worship
             so
             proper
             to
             God
             ,
             that
             it
             cannot
             be
             improperly
             and
             relatively
             given
             to
             an
             Image
             ?
          
        
         
           
             R.
             P.
             
          
           
             What
             do
             you
             mean
             ?
             for
             I
             do
             not
             understand
             you
             .
          
        
         
           
             P.
             D.
             
          
           
             Rather
             ,
             you
             will
             not
             .
             I
             ask
             you
             ,
             whether
             there
             be
             any
             such
             act
             of
             worship
             so
             proper
             to
             God
             ,
             that
             you
             may
             not
             in
             respect
             to
             God
             ,
             do
             that
             to
             his
             
             Image
             ;
             or
             in
             respect
             to
             Christ
             ,
             do
             that
             to
             the
             Cross
             ?
          
        
         
           
             R.
             P.
             
          
           
             Although
             there
             may
             be
             none
             such
             ,
             yet
             the
             Church
             doth
             not
             use
             all
             acts
             of
             worship
             to
             the
             Image
             ,
             which
             it
             doth
             to
             God.
             
          
        
         
           
             P.
             D.
             
          
           
             I
             not
             ask
             what
             you
             do
             ;
             but
             what
             upon
             your
             principles
             you
             may
             do
             .
             And
             suppose
             a
             man
             doth
             that
             Act
             which
             your
             Church
             allows
             not
             ,
             is
             he
             guilty
             of
             Idolatry
             or
             
               bare
               disobedience
            
             in
             doing
             it
             to
             an
             Image
             ?
          
        
         
           
             R.
             P.
             
          
           
             Of
             Idolatry
             .
          
        
         
           
             P.
             D.
             
          
           
             Then
             there
             are
             such
             external
             acts
             of
             worship
             so
             proper
             to
             God
             himself
             ,
             that
             the
             doing
             them
             to
             an
             Image
             for
             
               his
               sake
            
             is
             Idolatry
             .
             As
             to
             sacrifice
             to
             an
             Image
             for
             the
             sake
             of
             Christ
             is
             Idolatry
             .
             Is
             it
             not
             ?
          
        
         
           
             R.
             P.
             
          
           
             Yes
             .
          
        
         
           
             P.
             D.
             
          
           
             Is
             the
             improper
             and
             
               relative
               sacrificing
            
             to
             an
             
               Image
               Idolatry
            
             ?
          
        
         
           
             R.
             P.
             
          
           
             You
             ask
             an
             untoward
             question
             .
             For
             I
             see
             what
             you
             drive
             at
             .
          
        
         
           
             P.
             D.
             
          
           
             Answer
             me
             directly
             .
             Is
             it
             ,
             or
             is
             it
             not
             ?
          
        
         
           
             R.
             P.
             
          
           
             I
             think
             it
             is
             .
          
        
         
           
             P.
             D.
             
          
           
             Then
             it
             follows
             ,
             that
             this
             distinction
             of
             proper
             and
             
               improper
               ,
               absolute
            
             
             and
             
               relative
               Latria
            
             signifies
             nothing
             .
             For
             if
             the
             Acts
             of
             Worship
             are
             proper
             to
             God
             ,
             no
             relative
             or
             
               improper
               use
            
             of
             them
             can
             excuse
             from
             Idolatry
             ;
             if
             they
             are
             not
             proper
             ,
             then
             it
             is
             no
             Latria
             .
          
        
         
           
             R.
             P.
             
          
           
             I
             must
             think
             again
             of
             this
             matter
             .
             For
             as
             you
             represent
             it
             ,
             this
             can
             never
             excuse
             us
             .
          
        
         
           
             P.
             D.
             
          
           
             I
             wonder
             so
             many
             subtle
             men
             should
             ever
             think
             it
             would
             .
             But
             I
             will
             not
             thus
             give
             it
             over
             .
             When
             the
             Council
             of
             Nice
             did
             forbid
             Latria
             being
             given
             to
             an
             Image
             ,
             did
             they
             mean
             to
             an
             Image
             ,
             as
             a
             piece
             of
             Wood
             ,
             or
             Stone
             ;
             or
             to
             an
             
               Image
               ,
               as
               an
               Image
            
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               As
               an
               Image
            
             .
             For
             they
             did
             forbid
             giving
             Latria
             to
             that
             which
             they
             worshipped
             ,
             but
             they
             worshipped
             it
             as
             
               an
               Image
            
             ,
             for
             the
             
               sake
               of
               the
               Prototype
            
             .
          
        
         
           
             P.
             D.
             
          
           
             Your
             reason
             is
             unanswerable
             .
             Therefore
             I
             say
             ,
             they
             did
             forbid
             all
             
               relative
               Latria
            
             of
             an
             Image
             ,
             call
             it
             by
             what
             name
             soever
             you
             please
             .
             For
             the
             Worship
             of
             an
             Image
             
               as
               such
            
             must
             be
             
               relative
               worship
            
             .
             Therefore
             all
             those
             who
             contend
             for
             
               relative
               Latria
            
             are
             condemned
             by
             the
             Council
             of
             Nice
             .
             Besides
             ,
             I
             would
             fain
             know
             of
             these
             Gentlemen
             ,
             whether
             their
             improper
             and
             
               relative
               Latria
            
             ,
             be
             Latria
             or
             
               Inferiour
               worship
            
             ?
             
             one
             or
             other
             it
             must
             be
             ;
             and
             it
             is
             a
             contradiction
             to
             say
             Latria
             is
             
               inferiour
               worship
            
             ;
             for
             that
             is
             to
             say
             ,
             It
             is
             Latria
             ,
             and
             it
             is
             not
             .
             If
             it
             be
             then
             
               true
               Latria
            
             ,
             I
             ask
             whether
             the
             
               Image
               as
               an
               Image
            
             be
             God
             or
             a
             Creature
             ;
             if
             it
             be
             a
             Creature
             ,
             as
             no
             doubt
             it
             is
             ,
             then
             
               true
               Latria
            
             is
             given
             to
             a
             Creature
             ;
             which
             according
             to
             
               T.
               G.
            
             must
             be
             Idolatry
             .
             Again
             ;
             Either
             it
             is
             the
             same
             Act
             of
             Latria
             which
             is
             terminated
             on
             the
             Person
             of
             
               Christ
               absolutely
            
             ,
             and
             on
             the
             
               Cross
               relatively
            
             ;
             or
             it
             is
             a
             
               different
               Act.
            
             If
             the
             
               same
               act
            
             ;
             then
             there
             is
             a
             double
             worship
             ,
             and
             but
             one
             Act
             ;
             for
             there
             is
             an
             
               absolute
               worship
            
             of
             the
             person
             of
             Christ
             ,
             and
             a
             
               relative
               worship
            
             of
             the
             Image
             ;
             and
             let
             it
             be
             relative
             ,
             or
             what
             it
             will
             ,
             it
             is
             a
             
               real
               Act
            
             of
             worship
             ;
             and
             so
             there
             must
             be
             two
             Acts
             ,
             and
             yet
             it
             is
             but
             one
             Act.
             For
             is
             the
             Image
             or
             Cross
             worshipped
             ,
             or
             not
             ?
             If
             it
             be
             worshipped
             ,
             there
             must
             be
             an
             act
             of
             
               worship
               terminated
            
             on
             it
             ;
             and
             how
             can
             there
             be
             an
             act
             of
             worship
             terminated
             upon
             it
             ,
             if
             the
             same
             act
             passeth
             from
             the
             Image
             to
             the
             Prototype
             ?
             These
             are
             unintelligible
             subtleties
             ,
             and
             only
             invented
             to
             confound
             mens
             understandings
             ,
             as
             to
             the
             true
             and
             distinct
             notion
             of
             
               Divine
               Worship
            
             ;
             and
             to
             blind
             their
             minds
             in
             the
             practice
             of
             Idolatry
             .
             
             Farther
             ,
             if
             this
             be
             a
             difference
             only
             
               de
               modo
               loquendi
            
             ,
             as
             
               T.
               G.
            
             saith
             ,
             then
             the
             very
             
               same
               act
            
             may
             be
             proper
             and
             
               improper
               ,
               absolute
            
             and
             
               relative
               ,
               per
               se
            
             and
             
               per
               accidens
            
             .
             For
             so
             
               T.
               G.
            
             saith
             ,
             
               that
               it
               is
               one
               Act
               in
               substance
               ;
               but
               it
               is
               absolute
               as
               terminated
               on
               the
               person
               of
               Christ
               ,
               relative
               as
               on
               the
               Cross
            
             ;
             proper
             in
             one
             sense
             ,
             improper
             in
             the
             other
             ;
             
               per
               se
            
             in
             the
             former
             sense
             ,
             
               per
               accidens
            
             in
             the
             later
             .
             Which
             Catharinus
             thought
             to
             be
             no
             less
             than
             ridiculous
             .
             Lastly
             ,
             there
             is
             nothing
             in
             the
             world
             ,
             but
             may
             be
             worshipped
             with
             Latria
             by
             the
             help
             of
             these
             distinctions
             .
             For
             a
             
               Divine
               presence
            
             in
             the
             creatures
             is
             really
             a
             far
             better
             ground
             of
             worship
             ,
             than
             a
             bare
             fiction
             of
             the
             mind
             ,
             that
             the
             Image
             and
             the
             thing
             represented
             are
             all
             one
             .
             But
             of
             this
             we
             have
             discoursed
             already
             .
          
        
         
           
             R.
             P.
             
          
           
             To
             tell
             you
             plainly
             my
             mind
             ,
             I
             never
             liked
             this
             giving
             
               Latria
               to
               Images
            
             my self
             ;
             but
             it
             being
             a
             common
             doctrine
             in
             our
             Church
             ,
             we
             ought
             to
             say
             as
             much
             for
             it
             as
             we
             can
             ;
             but
             I
             am
             only
             for
             an
             
               inferiour
               worship
               to
               be
               given
               to
               them
               ,
            
             and
             so
             is
             
               T.
               G.
            
             if
             I
             do
             not
             much
             mistake
             his
             meaning
             .
          
        
         
           
             P.
             D.
             
          
           
             Let
             us
             then
             consider
             this
             
               inferiour
               worship
            
             ,
             as
             distinct
             from
             Latria
             ;
             and
             concerning
             this
             I
             shall
             prove
             ,
             that
             
             it
             neither
             answers
             the
             reasons
             given
             by
             Councils
             ;
             nor
             the
             practice
             of
             the
             
               Roman
               Church
            
             .
          
           
             (
             1.
             )
             Not
             the
             reasons
             given
             by
             the
             Councils
             of
             Nice
             and
             Trent
             .
             For
             which
             I
             desire
             but
             these
             two
             postulata
             .
             1.
             
             That
             Images
             are
             to
             have
             true
             and
             
               proper
               worship
            
             given
             to
             them
             ;
             which
             is
             expressely
             determined
             by
             those
             Councils
             .
             2.
             
             That
             the
             Reason
             of
             this
             
               Worship
               is
               nothing
               inherent
               in
               the
               Image
               ,
               but
               something
               represented
               by
               it
               .
            
             Which
             is
             affirmed
             by
             those
             Councils
             .
             From
             hence
             I
             argue
             thus
             .
          
           
             To
             worship
             Christ
             only
             before
             an
             Image
             is
             not
             to
             give
             
               proper
               worship
               to
               the
               Image
            
             ,
             which
             the
             Councils
             require
             to
             be
             given
             .
             Therefore
             either
             the
             Image
             is
             to
             be
             
               worshipped
               for
               it self
            
             ,
             which
             were
             Idolatry
             by
             your
             own
             confession
             ;
             or
             Christ
             is
             to
             be
             worshipped
             in
             and
             by
             the
             Image
             .
          
        
         
           
             R.
             P.
             
          
           
             
               Christ
               is
               to
               be
               worshipped
               in
               and
               by
               the
               Image
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Then
             you
             give
             Christ
             the
             
               worship
               due
               to
               him
            
             ,
             or
             not
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               The
               worship
               due
               to
               him
            
             .
          
        
         
           
             P.
             D.
             
          
           
             But
             the
             
               Worship
               due
               to
               Christ
            
             is
             
               proper
               Latria
            
             ;
             therefore
             you
             must
             give
             
               proper
               Latria
               to
               Christ
               as
               worshipped
               in
               and
               by
               the
               Image
               .
            
          
        
         
           
           
             R.
             P.
             
          
           
             True
             ;
             but
             we
             give
             it
             to
             the
             
               Image
               of
               Christ
            
             otherwise
             than
             to
             his
             Person
             ;
             for
             we
             worship
             him
             absolutely
             ,
             and
             the
             
               Image
               respectively
            
             and
             
               for
               his
               sake
            
             .
          
        
         
           
             P.
             D.
             
          
           
             That
             is
             it
             which
             I
             would
             have
             ;
             that
             there
             is
             no
             worshipping
             an
             Image
             on
             the
             account
             of
             representation
             ,
             but
             you
             must
             fall
             into
             the
             doctrine
             of
             
               relative
               Latria
            
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             may
             not
             I
             shew
             respect
             to
             the
             Cross
             for
             
               Christs
               sake
            
             ,
             without
             giving
             the
             same
             worship
             to
             the
             Cross
             ,
             that
             I
             do
             to
             Christ
             ?
          
        
         
           
             P.
             D.
             
          
           
             That
             is
             not
             the
             question
             ;
             but
             whether
             you
             may
             
               worship
               Christ
            
             in
             and
             by
             the
             
               Cross
               representing
            
             his
             Person
             ,
             without
             giving
             that
             worship
             which
             belongs
             to
             the
             person
             of
             Christ
             ?
             For
             either
             you
             worship
             the
             Cross
             for
             it self
             ,
             which
             you
             confess
             to
             be
             Idolatry
             ;
             or
             you
             
               worship
               Christ
               as
               represented
               by
               it
               :
            
             if
             you
             worship
             Christ
             ,
             you
             must
             give
             him
             the
             worship
             which
             belongs
             to
             him
             ,
             and
             that
             can
             be
             no
             other
             than
             Latria
             .
             Which
             not
             only
             appears
             by
             the
             doctrine
             but
             by
             the
             practice
             of
             your
             Church
             in
             the
             worship
             of
             the
             Cross.
             Which
             I
             prove
             by
             the
             second
             particular
             ,
             viz.
             
          
           
             (
             2.
             )
             
               Inferiour
               worship
            
             doth
             not
             come
             
             up
             to
             the
             practice
             of
             your
             Church
             ,
             because
             your
             Church
             in
             praying
             to
             the
             Cross
             speaks
             to
             it
             ,
             as
             if
             it
             were
             Christ
             himself
             .
             
               O
               Crux
               ave
               ,
               spes
               unica
               ,
            
             &c.
             as
             Aquinas
             observes
             and
             many
             other
             of
             your
             Divines
             ,
             who
             never
             own
             any
             Prosopopoeia
             ;
             but
             do
             say
             ,
             
               that
               the
               Cross
               is
               truly
               worshipped
               with
               that
               worship
               which
               belongs
               to
               the
               person
               of
               Christ
               ,
               on
               the
               account
               of
               representation
               .
            
             And
             can
             you
             imagine
             so
             many
             of
             your
             most
             eminent
             Divines
             would
             have
             put
             themselves
             to
             so
             much
             difficulty
             in
             defending
             a
             
               Relative
               Latria
            
             ,
             if
             they
             could
             have
             defended
             the
             practice
             of
             your
             Church
             without
             it
             ?
             But
             they
             saw
             plainly
             the
             Church
             did
             own
             such
             a
             worship
             to
             the
             Cross
             ;
             and
             when
             occasion
             was
             offered
             ,
             did
             declare
             it
             ,
             as
             in
             the
             place
             cited
             out
             of
             the
             Pontifical
             by
             Dr.
             St.
             ,
             which
             it
             would
             never
             have
             done
             ,
             
             if
             it
             had
             not
             been
             agreeable
             to
             its
             sense
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             this
             is
             but
             
               one
               single
               passage
            
             ,
             and
             will
             you
             condemn
             a
             whole
             Church
             for
             that
             ?
          
        
         
           
             P.
             D.
             
          
           
             Not
             ,
             if
             the
             sense
             of
             the
             Church
             were
             otherwise
             fully
             expressed
             against
             it
             ;
             but
             here
             we
             have
             shewed
             that
             passage
             to
             be
             very
             agreeable
             to
             the
             reason
             of
             worship
             given
             by
             your
             Councils
             ;
             and
             
             to
             the
             
               solemn
               practice
            
             of
             your
             Church
             in
             adoration
             of
             the
             Cross
             ;
             and
             therefore
             that
             passage
             ought
             to
             be
             looked
             on
             as
             a
             more
             explicite
             declaration
             of
             the
             sense
             of
             the
             Church
             .
             For
             ,
             let
             me
             ask
             you
             ,
             if
             the
             Church
             of
             Rome
             had
             been
             against
             Latria
             being
             given
             to
             the
             Cross
             ;
             whether
             in
             a
             book
             of
             such
             publick
             and
             constant
             use
             as
             the
             Pontifical
             is
             ,
             it
             should
             be
             left
             standing
             ,
             when
             the
             Book-menders
             are
             so
             busie
             in
             your
             Church
             ,
             that
             scarce
             an
             Index
             of
             a
             Father
             can
             escape
             them
             ;
             nor
             such
             sentences
             as
             seem
             to
             thwart
             their
             present
             doctrine
             .
             Of
             which
             take
             this
             Instance
             .
             You
             remember
             what
             stir
             
               T.
               G.
            
             made
             about
             Gregory
             Nyssen's
             oration
             upon
             Theodore
             ;
             now
             the
             same
             person
             disputing
             against
             the
             Arians
             ,
             saith
             ,
             
               that
               no
               created
               thing
               is
               to
               be
               worshipped
               by
               men
            
             ;
             this
             sentence
             Antonius
             in
             his
             Melissa
             had
             put
             down
             thus
             ,
             
               that
               we
               are
               only
               to
               worship
               that
               being
               which
               is
               uncreated
               .
            
             This
             Book
             happened
             to
             come
             under
             the
             
               Spanish
               Index
            
             of
             
               Cardinal
               Quiroga
            
             ;
             do
             you
             think
             he
             would
             suffer
             it
             to
             stand
             as
             it
             did
             ?
             No
             ,
             I
             assure
             you
             ,
             
               Deleatur
               dictio
               solummodo
            
             ,
             saith
             he
             ;
             
               satis
               pro
               imperio
            
             .
             Away
             with
             this
             Only
             .
             Why
             so
             ?
             was
             it
             not
             in
             the
             Author
             ?
             No
             matter
             for
             that
             .
             It
             is
             against
             the
             practice
             
             of
             the
             Church
             ;
             out
             with
             it
             .
             More
             such
             instances
             might
             be
             produced
             :
             but
             I
             appeal
             to
             your self
             ,
             whether
             after
             such
             care
             hath
             been
             taken
             to
             review
             the
             Pontifical
             by
             Clement
             8.
             and
             the
             publishing
             of
             it
             with
             so
             much
             Authority
             ,
             such
             a
             passage
             would
             have
             been
             suffered
             to
             remain
             ,
             if
             it
             had
             been
             any
             wayes
             repugnant
             to
             the
             sense
             of
             the
             Church
             ?
          
        
         
           
             R.
             P.
             
          
           
             But
             
               T.
               G.
            
             saith
             ,
             
               the
               Terms
               of
               Communion
               with
               the
               Church
               are
               not
               the
               Opinions
               of
               her
               School-Divines
               ,
            
             
             
               but
               the
               Decrees
               of
               her
               Councils
               .
            
          
        
         
           
             P.
             D.
             
          
           
             And
             what
             then
             ?
             Did
             Dr.
             St.
             meddle
             with
             the
             School-Divines
             any
             otherwise
             than
             as
             they
             explained
             the
             sense
             of
             Councils
             ,
             or
             the
             practice
             of
             the
             Church
             ?
             And
             what
             helps
             more
             proper
             to
             understand
             these
             ,
             than
             the
             Doctrine
             of
             your
             most
             learned
             
               Divines
               ?
               T.
               G.
            
             will
             have
             one
             Mr.
             Thorndike
             to
             speak
             the
             sense
             of
             the
             Church
             of
             England
             ,
             against
             the
             current
             Doctrine
             of
             the
             rest
             ,
             as
             Dr.
             St.
             hath
             proved
             ;
             yet
             he
             will
             not
             allow
             so
             many
             Divines
             of
             greatest
             Note
             and
             Authority
             to
             explain
             the
             sense
             of
             the
             Church
             of
             Rome
             ?
             Is
             this
             equal
             dealing
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               T.
               G.
            
             saith
             ,
             
             
               That
               for
               his
               life
               he
               cannot
               understand
               any
               more
               the
               Idolatry
               
               of
               worshipping
               an
               Image
               ,
               than
               the
               Treason
               of
               bowing
               to
               a
               Chair
               of
               State
               ,
               or
               the
               Adultery
               of
               a
               Wives
               kissing
               her
               Husbands
               Picture
               ;
               and
               that
               the
               same
               subtilties
               may
               be
               used
               against
               these
               ,
               as
               against
               the
               other
               ;
               and
               therefore
               notwithstanding
               the
               disputes
               of
               School-Divines
               ,
               honest
               nature
               informed
               with
               Christian
               Principles
               will
               be
               security
               enough
               against
               the
               practice
               of
               Idolatry
               in
               honouring
               the
               Image
               of
               Christ
               for
               his
               sake
               .
            
          
        
         
           
             P.
             D.
             
          
           
             What
             is
             the
             matter
             with
             
               T.
               G.
               that
               for
               his
               life
               he
               can
               understand
               these
               things
               no
               better
               ,
            
             after
             all
             the
             pains
             which
             hath
             been
             taken
             about
             him
             ?
             Hath
             not
             the
             difference
             of
             these
             cases
             been
             laid
             open
             before
             him
             ?
             Do
             not
             your
             own
             Writers
             confess
             ,
             
               that
               in
               some
               cases
               an
               Image
               may
               become
               an
               Idol
               ,
               by
               having
               Divine
               Worship
               given
               to
               it
               ?
            
             Is
             this
             then
             the
             same
             case
             with
             
               a
               Wives
               kissing
               her
               Husbands
               Picture
               ?
            
             Doth
             not
             this
             excuse
             the
             
               Gnosticks
               worship
            
             of
             the
             Image
             of
             Christ
             ,
             as
             well
             as
             yours
             ?
             If
             there
             may
             be
             Idolatry
             in
             the
             worship
             of
             an
             Image
             ,
             we
             are
             then
             to
             consider
             ,
             whether
             your
             worship
             be
             not
             Idolatry
             ?
             Especially
             ,
             since
             both
             parties
             charge
             each
             other
             with
             Idolatry
             ;
             those
             who
             will
             have
             it
             to
             be
             Latria
             ,
             and
             those
             who
             will
             not
             .
             And
             I
             
             do
             not
             see
             what
             honest
             nature
             can
             do
             in
             this
             case
             ,
             however
             assisted
             ,
             unless
             it
             can
             make
             the
             worship
             of
             Images
             to
             be
             neither
             one
             nor
             the
             other
             .
             I
             see
             
               T.
               G.
            
             would
             fain
             make
             it
             to
             be
             no
             more
             than
             
               bare
               honour
               of
               an
               Image
               for
               the
               sake
               of
               Christ
            
             ;
             but
             this
             doth
             not
             come
             up
             to
             the
             Decrees
             of
             Councils
             ,
             the
             general
             sense
             of
             Divines
             ,
             and
             the
             
               constant
               practice
            
             of
             your
             Church
             ;
             If
             ever
             worship
             was
             given
             to
             Images
             you
             give
             it
             ,
             by
             using
             all
             Acts
             of
             Adoration
             towards
             them
             .
          
        
         
           
             R.
             P.
             
          
           
             
               But
               suppose
               the
               King
               had
               made
               an
               Order
               ,
               that
               due
               honour
               and
               respect
               should
               be
               given
               to
               the
               Chair
               of
               State
               ,
               ought
               not
               that
               to
               be
               observed
               ,
               notwithstanding
               the
               disputes
               which
               might
               arise
               about
               the
               nature
               of
               the
               Act
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             To
             answer
             this
             ,
             we
             must
             suppose
             a
             Command
             from
             God
             that
             we
             must
             worship
             an
             Image
             of
             Christ
             ,
             as
             we
             do
             his
             Person
             ;
             but
             here
             it
             is
             just
             contrary
             .
             The
             Reason
             of
             the
             second
             Command
             being
             owned
             by
             the
             
               Christian
               Church
            
             to
             hold
             against
             the
             worship
             of
             Images
             now
             as
             well
             as
             under
             the
             Law.
             But
             those
             in
             the
             Church
             of
             Rome
             who
             do
             charge
             each
             other
             with
             Idolatry
             ,
             without
             supposing
             any
             such
             command
             ,
             do
             proceed
             upon
             the
             nature
             of
             the
             Worship
             ;
             which
             
             must
             either
             be
             
               Divine
               Worship
            
             ,
             which
             one
             party
             saith
             is
             Idolatry
             ,
             being
             the
             same
             which
             is
             given
             to
             God
             ;
             or
             an
             inferiour
             
               Religious
               Worship
            
             ,
             which
             the
             other
             party
             saith
             must
             be
             Idolatry
             ,
             being
             an
             
               expression
               of
               our
               submission
               to
               an
               inanimate
               thing
               .
            
             And
             
               for
               my
               life
            
             I
             cannot
             see
             what
             answer
             
               T.
               G.
            
             makes
             to
             this
             .
          
        
         
           
             R.
             P.
             
          
           
             
               T.
               G.
            
             saith
             ,
             
             
               the
               Rules
               of
               the
               Church
               are
               to
               be
               observed
               in
               this
               case
               as
               the
               Rules
               of
               the
               Court
               about
               the
               Chair
               of
               State.
               
            
          
        
         
           
             P.
             D.
             
          
           
             What!
             are
             the
             Rules
             of
             the
             Church
             to
             be
             observed
             absolutely
             ,
             whether
             against
             the
             Law
             of
             God
             or
             not
             ?
             Which
             is
             as
             much
             as
             to
             say
             at
             Court
             ,
             that
             the
             Orders
             of
             the
             Green-cloth
             are
             to
             be
             observed
             ,
             against
             his
             
               Majesties
               pleasure
            
             .
             But
             not
             to
             insist
             on
             that
             ;
             I
             say
             in
             this
             case
             the
             Rules
             of
             the
             Church
             help
             nothing
             ;
             for
             they
             who
             do
             follow
             the
             Rules
             of
             the
             Church
             must
             do
             one
             ,
             or
             the
             other
             of
             these
             ;
             and
             whichsoever
             they
             do
             ,
             they
             are
             charged
             with
             Idolatry
             .
             And
             therefore
             Dr.
             St.
             had
             great
             reason
             to
             say
             ;
             Where
             there
             is
             no
             necessity
             of
             doing
             the
             thing
             ,
             the
             best
             way
             to
             avoid
             Idolatry
             is
             to
             give
             no
             worship
             to
             Images
             at
             all
             .
          
        
         
           
           
             R.
             P.
             
          
           
             
             
               What
               will
               become
               of
               the
               Rules
               of
               the
               Church
               ,
            
             saith
             
               T.
               G.
               if
               men
               may
               be
               permitted
               to
               break
               them
               for
               such
               Capriches
               as
               these
               are
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             Are
             you
             in
             earnest
             ?
             Doth
             
               T.
               G.
            
             call
             these
             
               Capriches
               ?
               Idolatry
            
             is
             accounted
             both
             by
             Fathers
             and
             Schoolmen
             a
             crime
             of
             the
             
               highest
               nature
            
             ;
             and
             when
             I
             am
             told
             I
             must
             commit
             it
             one
             way
             or
             other
             ,
             by
             your
             Divines
             ,
             if
             I
             give
             worship
             to
             Images
             ,
             is
             this
             only
             a
             Capriche
             ?
          
        
         
           
             R.
             P.
             
          
           
             
             
               Will
               not
               the
               same
               reason
               hold
               against
               bowing
               to
               the
               Altar
               ;
               bowing
               being
               an
               act
               of
               worship
               appropriated
               to
               God
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             Will
             the
             same
             reason
             hold
             against
             bowing
             out
             of
             
               Reverence
               to
               Almighty
               God
            
             ?
             which
             I
             have
             told
             you
             again
             and
             again
             ,
             is
             all
             our
             Church
             allows
             in
             that
             which
             you
             call
             ,
             
               bowing
               to
               the
               Altar
            
             .
             I
             see
             you
             are
             very
             hard
             put
             to
             it
             ,
             to
             bring
             in
             this
             single
             Instance
             ,
             upon
             every
             turn
             ,
             against
             the
             plain
             sense
             and
             declaration
             of
             our
             Church
             .
             If
             this
             be
             all
             
               T.
               G.
            
             upon
             so
             long
             consideration
             hath
             to
             say
             in
             this
             matter
             ,
             it
             is
             not
             hard
             to
             judge
             ,
             who
             hath
             much
             the
             better
             Cause
             .
          
        
         
           
             R.
             P.
             
          
           
             I
             pray
             hold
             from
             triumphing
             a
             while
             ;
             for
             there
             is
             a
             fresh
             charge
             behind
             ,
             wherein
             you
             will
             repent
             ,
             that
             
             ever
             you
             undertook
             to
             defend
             Dr.
             St.
             ,
             it
             is
             concerning
             the
             
               unjust
               parallel
            
             he
             hath
             made
             between
             the
             
               Heathen
               and
               Romish
               Idolatry
            
             .
          
        
         
           
             P.
             D.
             
          
           
             I
             see
             no
             cause
             to
             repent
             hitherto
             .
             And
             I
             hope
             I
             shall
             find
             as
             little
             when
             I
             come
             to
             that
             .
          
        
      
       
         
         
         
           THE
           Fourth
           Conference
           ,
           About
           the
           Parallel
           between
           the
           Heathen
           and
           
             Romish
             Idolatry
          
           .
        
         
           
             R.
             P.
             
          
           
             HAVE
             you
             considered
             what
             
               T.
               G.
            
             saith
             ,
             concerning
             
               the
               parallel
               between
               the
               Heathen
               and
               Romish
               Idolatry
               ,
            
             and
             doth
             not
             your
             heart
             fail
             you
             ,
             as
             to
             the
             defence
             of
             Dr.
             St.
             which
             you
             promised
             to
             undertake
             ?
          
        
         
           
             P.
             D.
             
          
           
             No
             truly
             .
             The
             more
             I
             have
             considered
             it
             ,
             the
             less
             I
             fear
             it
             .
          
        
         
           
             R.
             P.
             
          
           
             What
             think
             you
             of
             the
             notion
             of
             Idolatry
             he
             chargeth
             on
             
               T.
               G.
            
             ?
             viz.
             
               that
               it
               is
               the
               giving
               the
               Soveraign
               Worship
               
               of
               God
               to
               a
               Creature
               ,
               and
               among
               the
               Heathens
               to
               the
               Devil
               ,
               as
               if
               the
               Idolatry
               of
               the
               Heathens
               consisted
               only
               in
               worshipping
               the
               Devil
            
             ;
             
             
               whereas
               it
               appears
               from
               the
               words
               Dr.
            
             St.
             
               cites
               out
               of
               him
               ,
               that
               he
               charged
               the
               Heathens
               with
               Idolatry
               in
               worshipping
               their
               Images
               for
               Gods
               ,
               and
               the
               Creatures
               for
               Gods
               ;
               although
               withal
               they
               worshipped
               evil
               Spirits
               ,
            
             and
             
               T.
               G.
            
             contends
             ,
             
               that
               their
               Supream
               God
               was
               an
               Arch-Devil
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Is
             this
             such
             a
             difficulty
             to
             be
             set
             in
             the
             Front
             ?
             I
             suppose
             it
             is
             only
             to
             try
             whether
             I
             will
             stumble
             at
             the
             threshold
             .
             If
             the
             
               Supreme
               God
            
             whom
             the
             Heathens
             worshipped
             was
             an
             Arch-devil
             ,
             as
             
               T.
               G.
            
             saith
             ,
             then
             without
             all
             question
             they
             gave
             their
             most
             
               Soveraign
               worship
            
             to
             the
             Devil
             .
             And
             when
             he
             pleads
             so
             earnestly
             ,
             that
             all
             the
             Gods
             of
             the
             Heathens
             were
             Devils
             ,
             under
             whatsoever
             name
             or
             title
             they
             worshipped
             them
             ;
             what
             injury
             can
             
               T.
               G.
            
             think
             it
             to
             his
             Hypothesis
             to
             say
             ,
             that
             the
             
               Heathen
               Idolatry
            
             did
             consist
             in
             giving
             
               Soveraign
               worship
               to
               the
               Devil
            
             ?
             Besides
             Dr.
             
             St.'s
             words
             do
             not
             imply
             ,
             that
             according
             to
             
               T.
               G.
            
             the
             Heathens
             did
             not
             give
             
               Soveraign
               worship
            
             to
             other
             things
             ,
             but
             that
             they
             did
             it
             eminently
             to
             the
             
             Devil
             ;
             which
             must
             needs
             follow
             ,
             if
             the
             
               Supreme
               God
            
             among
             them
             was
             no
             other
             than
             an
             Arch-Devil
             ;
             as
             
               T.
               G.
            
             then
             asserted
             ,
             and
             now
             endeavours
             more
             at
             large
             to
             prove
             .
          
        
         
           
             R.
             P.
             
          
           
             Therefore
             waving
             this
             ,
             I
             come
             to
             the
             main
             point
             ;
             
               whether
               the
               Heathen
            
             Jupiter
             
               were
               the
               true
               God
               ,
               or
               an
               Arch-Devil
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             You
             are
             just
             like
             the
             Author
             of
             a
             late
             Scurrilous
             Pamphlet
             called
             
               Jupiter
               ,
               Dr.
            
             St.
             
               's
               Supreme
               God
            
             ,
             &c.
             who
             would
             fain
             reduce
             the
             whole
             Question
             of
             Idolatry
             to
             this
             single
             point
             ,
             without
             considering
             either
             the
             occasion
             of
             this
             Question
             ,
             or
             the
             main
             arguments
             used
             by
             Dr.
             St.
             ,
             or
             the
             very
             scope
             and
             design
             of
             his
             Discourse
             :
             But
             he
             is
             so
             pitiful
             a
             trifler
             ,
             that
             he
             deserves
             no
             notice
             at
             all
             .
             That
             we
             may
             proceed
             more
             clearly
             in
             this
             Debate
             ,
             we
             ought
             first
             to
             attend
             to
             the
             principal
             Question
             ;
             which
             was
             ,
             whether
             Idolatry
             be
             consistent
             with
             the
             acknowledgement
             of
             one
             Supreme
             Being
             ?
             And
             the
             reason
             of
             this
             Question
             was
             ,
             because
             those
             who
             did
             plead
             the
             most
             plausibly
             in
             excusing
             your
             Church
             from
             Idolatry
             ,
             went
             upon
             this
             principle
             ,
             that
             supposing
             men
             preserved
             in
             their
             minds
             the
             notion
             of
             one
             
             Supreme
             Being
             ,
             it
             is
             impossible
             they
             should
             give
             to
             a
             creature
             that
             honour
             which
             was
             due
             to
             God
             alone
             .
             To
             overthrow
             this
             Dr.
             St.
             undertook
             to
             shew
             ,
             that
             this
             principle
             would
             equally
             excuse
             the
             Heathen
             Idolatry
             ,
             since
             both
             the
             ancient
             and
             modern
             Heathens
             did
             own
             one
             
               Supreme
               God.
            
             And
             if
             this
             be
             granted
             him
             ,
             it
             matters
             not
             to
             the
             main
             design
             of
             his
             Discourse
             whether
             it
             were
             Jupiter
             or
             not
             .
             And
             it
             is
             a
             wonder
             to
             me
             ,
             since
             the
             man
             in
             T.
             G.'s
             Dialogues
             who
             argues
             against
             Dr.
             St.
             professes
             himself
             a
             Disciple
             of
             Mr.
             Thorndike
             ,
             he
             should
             never
             take
             notice
             of
             this
             principle
             ,
             nor
             once
             go
             about
             to
             defend
             it
             .
             But
             since
             
               T.
               G.
            
             acknowledges
             
               that
               the
               Heathens
               had
               a
               notion
               of
               one
               Supreme
               Being
               ingraffed
               in
               their
               minds
               by
               nature
            
             ;
             
             the
             point
             then
             in
             debate
             is
             ,
             on
             what
             account
             they
             were
             charged
             with
             Idolatry
             ;
             and
             whether
             that
             will
             not
             reach
             to
             the
             practices
             of
             the
             
               Roman
               Church
               ,
               i.
               e.
            
             whether
             their
             Idolatry
             lay
             in
             worshipping
             the
             Creature
             and
             
               not
               the
               Creator
            
             ;
             or
             in
             giving
             
               Divine
               Worship
            
             though
             of
             
               different
               degrees
            
             to
             the
             Creature
             and
             the
             Creator
             ?
             And
             here
             lies
             the
             main
             strength
             of
             this
             controvesie
             ;
             and
             supposing
             Dr.
             St.
             were
             mistaken
             as
             to
             the
             sense
             of
             the
             Fathers
             ,
             about
             Jupiter
             ;
             yet
             if
             the
             true
             notion
             
             of
             Idolatry
             be
             proved
             to
             consist
             in
             giving
             the
             same
             Divine
             Worship
             to
             God
             and
             his
             Creatures
             ,
             his
             parallel
             will
             be
             sufficient
             to
             make
             good
             the
             charge
             of
             Idolatry
             against
             the
             Church
             of
             Rome
             .
             Yet
             ,
             since
             
               T.
               G.
            
             seems
             to
             lay
             so
             much
             weight
             upon
             the
             
               Fathers
               sense
            
             concerning
             Jupiter
             ,
             I
             am
             content
             to
             examine
             them
             together
             with
             you
             ;
             but
             in
             the
             first
             place
             let
             us
             consider
             ,
             what
             the
             Scripture
             saith
             to
             this
             point
             ;
             for
             as
             I
             remember
             Dr.
             St.
             began
             with
             that
             ,
             then
             he
             proceeded
             to
             your
             own
             Writers
             ,
             and
             at
             last
             brought
             in
             the
             Testimonies
             of
             Fathers
             ,
             and
             I
             see
             no
             reason
             we
             should
             go
             off
             from
             this
             method
             .
          
        
         
           
             R.
             P.
             
          
           
             Since
             you
             will
             have
             it
             so
             ,
             I
             will
             begin
             with
             the
             Scripture
             ;
             and
             Dr.
             St.
             pretends
             to
             prove
             Jupiter
             to
             be
             the
             
               Supreme
               God
            
             from
             those
             words
             Acts
             17.
             
             
               Whom
               ye
               ignorantly
               worship
               ,
               him
               I
               declare
               unto
               you
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Consider
             ,
             I
             pray
             ,
             the
             question
             between
             Dr.
             St.
             and
             
               T.
               G.
               ,
               viz.
            
             whether
             it
             were
             the
             
               true
               God
            
             ,
             or
             an
             Arch-devil
             :
             and
             Dr.
             St.
             argues
             in
             these
             words
             .
             
               Did
               St.
               Paul
               mean
               the
               Devil
               when
               he
               said
               ,
               
                 whom
                 you
                 ignorantly
                 worship
                 ,
                 him
                 I
                 declare
                 unto
                 you
                 ?
              
               Did
               he
               in
               good
               earnest
               go
               abroad
               to
               preach
               the
               Devil
               to
               the
               world
               ?
               Yet
               he
               preached
               him
               
               whom
               they
               ignorantly
               worshipped
               .
            
             What
             saith
             
               T.
               G.
            
             to
             this
             ?
          
        
         
           
             R.
             P.
             
          
           
             From
             this
             very
             Inscription
             ,
             
               To
               the
               unknown
               God
            
             ,
             
             he
             notably
             proves
             ,
             
               it
               could
               not
               be
               understood
               of
            
             Jupiter
             
               who
               was
               a
               known
               God
               ;
               and
               St.
            
             Paul
             
               could
               not
               be
               said
               to
               come
               to
               preach
               their
            
             Jupiter
             
               to
               the
            
             Athenians
             ,
             
               when
               he
               expresly
               tells
               them
               ,
               he
               came
               to
               declare
               to
               them
               a
               God
               whom
               they
               did
               not
               know
               .
            
          
        
         
           
             P.
             D.
             
          
           
             To
             this
             I
             answer
             ,
             that
             the
             Athenians
             had
             so
             confounded
             the
             notion
             of
             the
             
               supreme
               God
            
             ,
             with
             that
             of
             the
             
               Poetical
               Jupiter
            
             ,
             and
             the
             Peoples
             fancies
             were
             so
             stained
             and
             polluted
             with
             those
             vulgar
             representations
             of
             Jove
             which
             they
             learnt
             from
             the
             Poets
             and
             Painters
             ,
             that
             the
             Apostle
             rather
             chose
             to
             preach
             the
             
               true
               God
            
             to
             them
             from
             the
             inscription
             to
             the
             
               unknown
               God
            
             ,
             than
             from
             any
             Altars
             that
             were
             inscribed
             
               Jovi
               Opt.
               Max.
            
             Because
             the
             People
             would
             have
             imagined
             ,
             if
             St.
             Paul
             had
             made
             choice
             of
             any
             usual
             inscription
             to
             a
             Deity
             worshipped
             in
             common
             with
             the
             rest
             ,
             that
             he
             must
             in
             consequence
             allow
             the
             nature
             and
             kind
             of
             their
             Worship
             .
             For
             they
             joyned
             Jupiter
             and
             the
             rest
             of
             their
             Gods
             together
             ,
             the
             Body
             of
             their
             Worship
             consisting
             of
             an
             acknowledgment
             of
             one
             as
             Supreme
             ,
             viz.
             Jupiter
             ,
             
             and
             of
             the
             rest
             as
             worshipped
             together
             with
             him
             ;
             and
             so
             their
             worship
             being
             a
             complex
             thing
             ,
             it
             was
             more
             agreeable
             to
             the
             Apostles
             design
             ,
             which
             was
             to
             destroy
             their
             Idolatry
             ,
             not
             to
             make
             use
             of
             that
             notion
             of
             God
             which
             was
             corrupted
             by
             their
             Idolatries
             ,
             but
             to
             take
             advantage
             from
             the
             Inscription
             to
             
               the
               unknown
               God
            
             ,
             so
             to
             declare
             his
             Nature
             ,
             as
             to
             confute
             their
             Idolatrous
             Worship
             ,
             as
             he
             doth
             in
             the
             following
             verses
             .
             Jupiter
             therefore
             as
             he
             was
             the
             Head
             of
             the
             
               Heathen
               Worship
            
             ,
             and
             as
             he
             stood
             in
             conjunction
             with
             their
             other
             Deities
             ,
             was
             a
             
               known
               God
            
             amongst
             them
             ,
             and
             solemnly
             worshipped
             by
             the
             Athenians
             ;
             but
             as
             by
             Jove
             was
             understood
             the
             
               Eternal
               Mind
            
             as
             the
             
               only
               proper
               object
            
             of
             
               Divine
               Worship
            
             ,
             and
             therefore
             ought
             not
             to
             be
             worshipped
             with
             mens
             hands
             ,
             nor
             to
             be
             joyned
             with
             his
             Creatures
             ,
             so
             he
             was
             an
             
               unknown
               God.
            
             For
             they
             had
             no
             other
             knowledge
             of
             a
             
               Supreme
               God
            
             ,
             than
             as
             of
             one
             who
             admitted
             others
             into
             a
             participation
             of
             the
             same
             Worship
             with
             himself
             .
             And
             there
             were
             these
             two
             things
             which
             made
             those
             Gentiles
             disown
             the
             God
             of
             the
             Jews
             ,
             who
             agreed
             with
             them
             in
             the
             acknowledgement
             of
             
               one
               Supreme
               God
            
             who
             made
             the
             world
             ,
             (
             1.
             )
             That
             he
             would
             be
             
             worshipped
             by
             no
             Images
             or
             representations
             of
             himself
             .
             (
             2.
             )
             That
             he
             would
             admit
             no
             
               inferiour
               beings
            
             to
             have
             any
             share
             in
             
               Divine
               Worship
            
             ,
             but
             all
             such
             were
             accounted
             Idolaters
             by
             the
             
               Jewish
               Laws
            
             ,
             who
             according
             to
             the
             Eastern
             Customs
             worshipped
             any
             other
             as
             Mediators
             ,
             or
             
               inferiour
               Deities
            
             .
             From
             hence
             the
             Heathens
             accounted
             the
             God
             of
             the
             Jews
             an
             unknown
             and
             
               unsociable
               Deity
            
             ;
             there
             being
             no
             representations
             made
             of
             him
             ;
             nor
             any
             others
             to
             be
             joyned
             in
             worship
             with
             him
             :
             therefore
             
               Dion
               Cassius
            
             calls
             him
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               God
               who
               could
               neither
               be
               described
               nor
               represented
               .
            
             If
             we
             believe
             
               Georgius
               Syncellus
            
             ,
             this
             Altar
             and
             
               Inscription
               To
               the
               Vnknown
               God
            
             ,
             
             was
             but
             lately
             set
             up
             at
             Athens
             ;
             whence
             St.
             Paul
             might
             have
             the
             greater
             reason
             to
             take
             notice
             of
             it
             ,
             and
             from
             thence
             to
             declare
             how
             unsuitable
             their
             Worship
             was
             to
             the
             
               true
               God.
            
             And
             therefore
             St.
             Paul
             when
             he
             supposes
             the
             
               True
               God
            
             to
             be
             the
             
               unknown
               God
            
             among
             them
             ,
             speaks
             not
             in
             respect
             of
             his
             
               Eternal
               Being
            
             ,
             for
             even
             
               T.
               G.
            
             confesseth
             
               the
               Heathens
               had
               the
               notion
               of
               one
               Supreme
               God
               ingrafted
               in
               their
               minds
               by
               nature
            
             ;
             but
             in
             respect
             of
             his
             way
             of
             Worship
             ,
             without
             Images
             or
             
               Inferiour
               Deities
            
             .
             For
             so
             he
             pursues
             his
             discourse
             ,
             by
             arguing
             
             from
             his
             perfections
             against
             that
             way
             of
             Worship
             which
             was
             in
             use
             among
             them
             .
             Whereas
             ,
             if
             he
             had
             supposed
             them
             wholly
             ignorant
             of
             
               one
               Supreme
               God
            
             ,
             his
             first
             and
             most
             necessary
             work
             had
             been
             to
             have
             proved
             there
             was
             such
             a
             one
             ;
             but
             this
             he
             supposes
             as
             a
             thing
             well
             enough
             known
             in
             General
             by
             them
             ;
             but
             not
             worshipped
             by
             them
             as
             he
             ought
             to
             be
             .
             
               God
               that
               made
               the
               world
               and
               all
               things
               therein
               ,
               seeing
               that
               he
               is
               Lord
               of
               Heaven
               and
               Earth
               ,
               dwelleth
               not
               in
               Temples
               made
               with
               hands
               ;
               nor
               is
               worshipped
               with
               mens
               hands
               ,
            
             &c.
             
             If
             St.
             Paul
             had
             supposed
             them
             ignorant
             of
             a
             
               Supreme
               God
            
             ,
             ought
             he
             not
             first
             to
             have
             proved
             that
             there
             was
             
               a
               God
               who
               made
               the
               world
               ,
            
             &c.
             
             But
             since
             there
             was
             no
             dispute
             about
             that
             ,
             he
             shews
             the
             incongruity
             of
             their
             way
             of
             Worship
             to
             the
             Perfections
             of
             his
             Nature
             .
             St.
             Augustin
             proves
             from
             this
             place
             ,
             
               Whom
               ye
               ignorantly
               worship
            
             ,
             
             
               him
               I
               declare
               unto
               you
            
             ;
             that
             the
             
               True
               God
            
             was
             truly
             though
             
               ignorantly
               worshipped
            
             by
             the
             
               Athenians
               .
               For
            
             ,
             saith
             he
             ,
             
               what
               did
               St.
            
             Paul
             
               preach
               to
               them
               ,
               but
               that
               the
               same
               God
               whom
               they
               ignorantly
               and
               unprofitably
               worshipped
               out
               of
               the
               Church
               ,
               they
               should
               worship
               wisely
               and
               savingly
               in
               the
               Church
               ?
               One
               God
               ,
            
             saith
             he
             ,
             
               is
               worshipped
               ignorantly
               
               without
               the
               Church
               ,
               and
               yet
               he
               is
               the
               same
               God
               :
               as
               it
               is
               the
               same
               faith
               which
               is
               without
               charity
               out
               of
               the
               Church
               ;
               for
               it
               is
               one
               God
               and
               one
               Faith
               ,
               and
               one
               Catholick
               Church
            
             ;
             Non
             in
             quâ
             solâ
             unus
             Deus
             colitur
             ,
             sed
             in
             quâ
             solâ
             Unus
             Deus
             piè
             colitur
             .
             
               Not
               in
               which
               alone
               One
               God
               is
               worshipped
               ;
               but
               in
               which
               alone
               One
               God
               is
               piously
               worshipped
               .
            
             The
             fault
             then
             of
             the
             Athenians
             lay
             in
             their
             manner
             of
             the
             Worship
             of
             the
             
               True
               God
            
             ,
             and
             not
             in
             the
             
               total
               neglect
            
             of
             it
             ,
             or
             in
             Worshipping
             an
             Arch-devil
             instead
             of
             him
             .
          
        
         
           
             R.
             P.
             
          
           
             
               T.
               G.
            
             doth
             not
             deny
             
               that
               they
               had
               some
               confused
               notion
               of
               a
               supreme
               God
               ,
            
             but
             he
             saith
             ,
             
               that
               he
               whom
               they
               worshipped
               under
               the
               notion
               of
               Jupiter
               was
               an
               Arch-devil
               .
            
          
        
         
           
             P.
             D.
             
          
           
             It
             appears
             by
             S.
             Augustin
             ,
             that
             they
             worshipped
             the
             
               same
               God
            
             ,
             while
             they
             were
             Heathens
             and
             when
             they
             became
             Christians
             ,
             but
             after
             a
             
               different
               manner
            
             .
             And
             as
             to
             Jupiter
             ,
             Dr.
             St.
             observes
             ,
             that
             S.
             Paul
             quotes
             the
             saying
             of
             
               Aratus
               ,
               For
               we
               are
               his
               Off-spring
            
             ;
             which
             words
             are
             spoken
             of
             Jupiter
             by
             the
             Poet
             ,
             and
             applyed
             to
             the
             
               True
               God
            
             by
             the
             Apostle
             ;
             and
             surely
             he
             did
             not
             mean
             that
             
               we
               are
               the
               Devils
               Off-spring
            
             ;
             but
             from
             thence
             he
             infers
             ,
             that
             we
             are
             the
             
               Off-spring
               of
               
               God
            
             :
             so
             that
             if
             S.
             Paul
             may
             be
             credited
             rather
             than
             
               T.
               G.
            
             their
             Jupiter
             was
             so
             far
             from
             being
             the
             Arch-devil
             ,
             that
             he
             was
             the
             
               true
               God
               ,
               blessed
               for
               evermore
               .
            
          
        
         
           
             R.
             P.
             
          
           
             To
             this
             
               T.
               G.
            
             answers
             ,
             
               that
               it
               is
               no
               wonder
               a
               Heathen
               Poet
               should
               apply
               the
               attributes
               of
               the
               true
               God
               to
               Jupiter
               ;
               and
               the
               name
               of
               Jupiter
               to
               the
               true
               God
               ,
               as
               being
               the
               name
               of
               that
               Deity
               which
               was
               supreme
               among
               them
               ;
               but
               S.
            
             Paul
             
               takes
               the
               Poets
               words
               by
               way
               of
               Abstraction
               from
               Jupiter
               ,
               and
               applyes
               them
               to
               the
               true
               God
               ;
               leaving
               out
               all
               mention
               of
               Jupiter
               ,
               and
               changing
               his
               name
               ;
               which
               he
               would
               not
               have
               done
               if
               their
               Jupiter
               was
               the
               true
               God.
               
            
          
        
         
           
             P.
             D.
             
          
           
             I
             pray
             tell
             me
             one
             thing
             ;
             did
             S.
             Paul
             only
             intend
             to
             fill
             up
             his
             discourse
             with
             the
             end
             of
             a
             Verse
             ,
             as
             some
             Writers
             do
             ,
             with
             
               Omne
               tulit
               punctum
               ,
               &c.
            
             or
             did
             he
             intend
             it
             by
             way
             of
             argument
             to
             convince
             the
             Athenians
             ?
          
        
         
           
             R.
             P.
             
          
           
             S.
             Paul
             surely
             did
             not
             affect
             Pedantry
             ,
             and
             therefore
             it
             must
             be
             argumentative
             .
          
        
         
           
             P.
             D.
             
          
           
             If
             that
             be
             granted
             ,
             consider
             the
             force
             of
             the
             argument
             in
             T.
             G.'s
             sense
             of
             S.
             Pauls
             words
             .
             
               For
               in
               him
               we
               live
               and
               move
               and
               have
               our
               Being
               ;
               as
               certain
               also
               of
               your
               own
               Poets
               have
               said
               ,
               
               For
               we
               are
               also
               his
               Off-spring
               .
               For
               as
               much
               then
               as
               we
               are
               the
               Off-spring
               of
               God
               ,
               &c.
            
             S.
             Paul
             proves
             that
             we
             have
             our
             life
             ,
             motion
             ,
             and
             subsistence
             from
             God
             ,
             from
             the
             words
             of
             
               Aratus
               ;
               For
               we
               are
               his
               Off-spring
               :
            
             Either
             Aratus
             did
             speak
             of
             the
             
               same
               God
            
             whom
             S.
             Paul
             speaks
             of
             ,
             or
             not
             ?
             if
             not
             ,
             where
             lyes
             the
             force
             of
             the
             argument
             ?
             if
             he
             did
             ,
             then
             S.
             Paul
             allows
             Aratus
             his
             Jupiter
             to
             be
             the
             
               Supreme
               God.
            
             Whosoever
             reads
             the
             Verses
             in
             Aratus
             cannot
             imagine
             he
             should
             mean
             any
             else
             ;
             and
             the
             
               Greek
               Scholiast
            
             there
             saith
             ,
             
               by
               Jupiter
               he
               meant
               the
               God
               that
               made
               the
               World.
            
             And
             Dr.
             St.
             produced
             the
             Testimony
             of
             Aristobulus
             the
             
               Jewish
               Philosopher
            
             ,
             to
             the
             same
             purpose
             ,
             viz.
             
               that
               under
               the
               name
               of
               Jove
               ,
               his
               design
               was
               to
               express
               the
               true
               God.
               
            
          
        
         
           
             R.
             P.
             
          
           
             T.
             G.
             
               doth
               not
               deny
               that
            
             Aratus
             
               might
               apply
               the
               name
               of
               Jupiter
               to
               the
               true
               God
               ,
               and
               the
               attributes
               of
               the
               true
               God
               to
               Jupiter
               :
            
             
             but
             ,
             he
             saith
             ,
             
               it
               doth
               not
               follow
               that
               S.
            
             Paul
             ,
             
               because
               he
               cited
               him
               ,
               thought
               their
               Jupiter
               to
               be
               the
               true
               God.
               
            
          
        
         
           
             P.
             D.
             
          
           
             Suppose
             then
             S.
             Paul
             was
             of
             T.
             G.'s
             mind
             ,
             and
             that
             their
             Jupiter
             was
             an
             Arch-devil
             ;
             and
             see
             what
             admirable
             reasoning
             he
             attributes
             to
             S.
             Paul.
             We
             
             have
             all
             our
             dependence
             upon
             God
             ,
             as
             certain
             of
             your
             own
             Poets
             have
             said
             ,
             speaking
             of
             him
             who
             was
             really
             
               an
               Arch-devil
               ;
               For
               we
               are
               his
               Off-spring
               .
            
             If
             an
             Athenian
             had
             asked
             S.
             Paul
             ,
             whose
             Off-spring
             doth
             Aratus
             say
             we
             are
             ?
             Gods
             or
             the
             Devils
             ?
             If
             Jove
             meant
             by
             Aratus
             was
             no
             other
             than
             an
             Arch-devil
             ,
             how
             doth
             this
             prove
             us
             to
             have
             our
             dependence
             on
             God
             for
             life
             and
             motion
             ?
             If
             he
             were
             the
             
               true
               God
            
             ,
             then
             I
             grant
             it
             follows
             ;
             and
             the
             Jupiter
             meant
             by
             Aratus
             must
             be
             the
             
               supreme
               God.
            
             If
             Aratus
             doth
             give
             the
             name
             of
             Jupiter
             to
             the
             
               true
               God
            
             ,
             then
             he
             that
             was
             meant
             under
             that
             name
             was
             the
             
               true
               God
            
             ;
             and
             S.
             Paul
             bringing
             this
             sentence
             to
             prove
             a
             main
             point
             of
             Divinity
             must
             allow
             him
             that
             was
             called
             by
             the
             name
             of
             Jupiter
             to
             have
             been
             the
             
               true
               God.
            
             And
             if
             
               T.
               G.
            
             doth
             yield
             that
             the
             Poet
             did
             apply
             the
             name
             of
             Jupiter
             to
             the
             
               true
               God
            
             ,
             he
             gives
             up
             the
             cause
             ,
             for
             that
             is
             all
             which
             Dr.
             St.
             contends
             for
             :
             and
             surely
             it
             is
             not
             possible
             for
             
               T.
               G.
            
             to
             imagine
             the
             
               true
               God
            
             and
             an
             Arch-devil
             to
             be
             the
             same
             .
             And
             supposing
             that
             Dr.
             
               St.
               had
               such
               a
               faculty
               as
               he
               mentions
               ,
            
             
             
               of
               changing
               the
               Devil
               himself
               into
               God
            
             ;
             it
             seems
             much
             more
             desirable
             ,
             than
             that
             of
             
             
               T.
               G.
            
             of
             changing
             the
             
               true
               God
            
             into
             an
             Arch-devil
             .
          
        
         
           
             R.
             P.
             
          
           
             
               But
               doth
               not
               S.
            
             Paul
             
               say
               ,
               that
               the
               Heathens
               offered
               to
               Devils
               and
               not
               to
               God
            
             ;
             
             
               and
               will
               you
               make
               S.
            
             Paul
             
               to
               contradict
               himself
            
             ?
          
        
         
           
             P.
             D.
             
          
           
             
               S.
               Paul
            
             doth
             not
             there
             speak
             of
             their
             intention
             and
             design
             ;
             for
             they
             professed
             to
             worship
             the
             
               true
               God
            
             ,
             and
             
               good
               spirits
            
             as
             
               inferiour
               Deities
            
             ;
             but
             what
             their
             worship
             was
             in
             Gods
             account
             ;
             which
             being
             so
             abominably
             corrupted
             with
             Idolatry
             and
             Superstition
             ,
             was
             so
             far
             from
             being
             pleasing
             to
             God
             ,
             that
             it
             could
             be
             acceptable
             to
             none
             but
             impure
             spirits
             .
             From
             whence
             you
             may
             do
             well
             to
             observe
             ,
             that
             Worship
             is
             not
             terminated
             according
             to
             the
             i●●ention
             of
             the
             persons
             ,
             but
             according
             to
             the
             nature
             and
             design
             of
             the
             Worship
             ;
             For
             the
             Heathens
             ,
             when
             they
             were
             urged
             ,
             did
             stifly
             maintain
             ,
             
               that
               the
               spirits
               they
               worshipped
               ,
               were
               good
               in
               themselves
               and
               kind
               to
               us
               ,
            
             and
             utterly
             denyed
             that
             they
             worshipped
             any
             other
             ,
             
             as
             Dr.
             St.
             hath
             shewed
             ;
             but
             notwithstanding
             this
             S.
             Paul
             doth
             charge
             them
             with
             
               the
               worshipping
               of
               Devils
               and
               not
               of
               God.
            
             And
             the
             main
             argument
             the
             Fathers
             had
             to
             prove
             them
             to
             be
             
               evil
               spirits
            
             was
             because
             
             they
             received
             such
             worship
             from
             men
             ,
             which
             good
             Spirits
             would
             never
             have
             done
             .
             This
             observation
             is
             of
             necessary
             use
             for
             understanding
             both
             Scripture
             and
             Fathers
             ,
             when
             they
             charge
             the
             Heathen
             Idolaters
             with
             
               worshipping
               Devils
               and
               not
               God
            
             ;
             as
             will
             appear
             by
             our
             following
             discourse
             .
             This
             place
             doth
             not
             therefore
             prove
             that
             the
             Gentiles
             did
             not
             intend
             to
             worship
             
               the
               true
               God
            
             under
             the
             title
             of
             
               Jupiter
               O.
               M.
            
             but
             that
             Idolatrous
             worship
             doth
             not
             tend
             to
             the
             honour
             of
             God
             ,
             but
             to
             the
             service
             of
             the
             Devil
             .
          
        
         
           
             R.
             P.
             
          
           
             
               Do
               not
               you
               remember
               ,
               when
               at
            
             Lystra
             
               the
               Priest
               of
            
             Jupiter
             
               would
               have
               offered
               Sacrifice
               to
               S.
            
             Paul
             as
             Mercury
             ,
             
             
               and
               to
            
             Barnabas
             as
             Jove
             ,
             
               in
               whose
               shapes
               they
               supposed
               those
               Gods
               to
               have
               appeared
               ,
               S.
            
             Paul
             
               not
               only
               forbad
               them
               to
               do
               it
               ,
               but
               told
               them
               their
               design
               was
               to
               convert
               them
               from
               those
               vain
               things
               to
               the
               living
               God
               :
               and
               can
               you
               now
               think
               that
               S.
            
             Paul
             meant
             Jupiter
             
               by
               this
               living
               God
               ,
               when
               he
               taught
               them
               to
               convert
               themselves
               from
               those
               vain
               things
               (
               their
               false
               Gods
               )
               to
               the
               living
               God
               ,
            
             i.
             e.
             to
             Jupiter
             ?
             
               Was
               this
               his
               way
               to
               perswade
               the
               men
               of
            
             Lystra
             
               to
               leave
               the
               worship
               of
               their
               Gods
               ,
               to
               tell
               them
               that
               he
               came
               to
               teach
               them
               to
               worship
            
             Jupiter
             ?
          
        
         
           
           
             P.
             D.
             
          
           
             Is
             there
             no
             difference
             between
             these
             two
             Questions
             ;
             whether
             the
             
               true
               God
            
             might
             not
             be
             worshipped
             among
             the
             Heathens
             under
             the
             title
             of
             
               Jupiter
               O.
               M.
            
             ?
             and
             whether
             Jupiter
             of
             Creet
             as
             worshipped
             by
             them
             was
             not
             a
             
               false
               God
            
             ?
             This
             later
             Dr.
             St.
             never
             denyed
             ;
             and
             the
             former
             was
             all
             he
             pleaded
             for
             ,
             as
             pertinent
             to
             his
             purpose
             .
             When
             they
             did
             make
             such
             a
             description
             of
             him
             as
             to
             his
             Power
             ,
             and
             Goodness
             ,
             as
             could
             not
             agree
             to
             such
             a
             wretch
             as
             the
             
               Cretan
               Jupiter
            
             was
             described
             by
             the
             Poets
             ;
             when
             they
             rejected
             the
             
               Poetical
               Fables
            
             ,
             and
             declared
             as
             plainly
             as
             men
             could
             do
             ,
             that
             they
             understood
             
               the
               supreme
               Governour
               of
               the
               World
            
             ;
             as
             Dr.
             St.
             hath
             at
             large
             shewed
             ;
             
             the
             question
             is
             ,
             whether
             under
             the
             name
             of
             Jove
             they
             meant
             the
             
               true
               God
            
             or
             not
             ?
             But
             doth
             he
             ever
             so
             much
             as
             intimate
             that
             Jupiter
             of
             Creet
             was
             not
             a
             
               false
               God
            
             ?
             or
             that
             S.
             Paul
             and
             the
             Apostles
             did
             not
             go
             about
             to
             convert
             mankind
             from
             the
             vanities
             of
             Idol-worship
             in
             the
             sacrifices
             they
             made
             to
             this
             Jupiter
             and
             Mercury
             ,
             as
             well
             as
             any
             other
             of
             their
             inferiour
             Deities
             ?
             To
             make
             this
             matter
             more
             clear
             ,
             which
             concerns
             the
             worship
             of
             Jupiter
             among
             the
             Heathens
             ;
             we
             are
             to
             observe
             ,
          
           
           
             1.
             
             That
             the
             name
             was
             more
             ancient
             in
             Greece
             for
             an
             object
             of
             Divine
             Worship
             than
             Jupiter
             of
             Creet
             .
             If
             this
             can
             be
             made
             out
             ,
             then
             although
             this
             name
             might
             be
             applyed
             to
             a
             particular
             person
             ,
             (
             as
             it
             was
             usual
             in
             the
             Eastern
             parts
             to
             call
             their
             Princes
             by
             the
             name
             of
             their
             Gods
             )
             yet
             originally
             it
             belonged
             to
             the
             Deity
             ,
             and
             consequently
             might
             still
             be
             properly
             attributed
             to
             him
             ;
             and
             under
             that
             name
             they
             might
             well
             understand
             the
             Supreme
             God.
             For
             the
             proof
             of
             this
             ,
             I
             make
             use
             of
             an
             observation
             of
             Pausanias
             ,
             and
             of
             others
             from
             him
             ;
             
             viz.
             that
             Cecrops
             
               was
               the
               first
               who
               called
               the
               supreme
               God
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             
               Jove
               ;
               Eusebius
            
             hath
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             
               hic
               primus
               omnium
               Jovem
               appellavit
            
             ,
             saith
             Isidore
             .
             It
             is
             well
             known
             that
             Cecrops
             came
             out
             of
             Egypt
             ,
             from
             whence
             Herodotus
             observes
             the
             Greeks
             took
             the
             names
             of
             their
             
               Gods
               ;
               Cecrops
            
             lived
             in
             the
             time
             of
             Moses
             ,
             and
             before
             the
             flood
             of
             Deucalion
             saith
             Varro
             :
             it
             happened
             in
             his
             time
             ,
             say
             Eusebius
             and
             S.
             Hierome
             ,
             in
             which
             great
             part
             of
             Thessaly
             and
             Greece
             were
             overwhelmed
             .
             But
             Jupiter
             of
             Creet
             ,
             by
             whom
             Europa
             the
             daughter
             of
             Agenor
             was
             taken
             ,
             was
             the
             fifth
             in
             descent
             from
             Deucalion
             ,
             according
             to
             Diodorus
             ,
             being
             the
             son
             of
             Tectamus
             ,
             the
             son
             
             of
             Dorus
             ,
             the
             son
             of
             Hellen
             ,
             the
             son
             of
             Deucalion
             .
             His
             proper
             name
             ,
             Diodorus
             saith
             ,
             was
             Asterius
             ,
             whom
             Eusebius
             follows
             :
             S.
             Augustin
             calls
             him
             Zanthus
             ,
             and
             
               Strabo
               ,
               Zathus
            
             ;
             whose
             son
             Jon
             carryed
             the
             Colonies
             of
             Greeks
             into
             the
             twelve
             Cities
             of
             Asia
             ,
             from
             him
             called
             Jonia
             .
             From
             hence
             it
             appears
             that
             the
             name
             of
             Jupiter
             did
             not
             properly
             belong
             to
             him
             of
             Creet
             ,
             but
             was
             assumed
             by
             him
             ,
             when
             he
             affected
             
               divine
               honours
            
             .
          
           
             2.
             
             This
             Jupiter
             of
             Creet
             did
             obtain
             
               Divine
               honour
            
             under
             that
             name
             among
             the
             rude
             and
             barbarous
             Greeks
             .
             And
             this
             was
             the
             great
             discovery
             made
             by
             Euhemerus
             ,
             from
             the
             inscription
             in
             the
             Temple
             of
             
               Jupiter
               Triphylius
            
             in
             Greece
             :
             from
             whence
             it
             appeared
             ,
             
             that
             this
             King
             of
             Creet
             was
             a
             very
             busie
             and
             active
             Prince
             ,
             having
             great
             command
             both
             at
             Sea
             and
             Land
             ,
             and
             was
             very
             successful
             in
             reducing
             the
             barbarous
             people
             under
             Laws
             and
             Government
             ,
             and
             in
             many
             useful
             inventions
             for
             the
             benefit
             of
             humane
             Life
             :
             which
             made
             the
             people
             after
             his
             death
             in
             Creet
             ,
             bestow
             the
             greatest
             Divine
             honours
             upon
             him
             ,
             and
             worship
             him
             under
             the
             most
             sacred
             name
             .
             For
             it
             had
             been
             a
             custome
             long
             before
             among
             the
             Greeks
             to
             Deifie
             the
             most
             
               useful
               men
            
             ;
             as
             
             S.
             Augustine
             observes
             of
             Phegous
             the
             Brother
             of
             Phoroneus
             ;
             
             of
             Apis
             King
             of
             the
             Argives
             who
             dyed
             in
             Egypt
             ;
             of
             Argus
             who
             had
             a
             Temple
             and
             Sacrifices
             allotted
             to
             him
             ;
             of
             
               Phorbas
               ,
               Jasus
               ,
               Sthenelus
            
             ,
             who
             were
             all
             Princes
             among
             the
             old
             Greeks
             .
             And
             therefore
             it
             was
             no
             wonder
             such
             people
             should
             give
             Divine
             Worship
             to
             this
             Prince
             ,
             who
             had
             brought
             them
             into
             so
             much
             order
             in
             comparison
             of
             what
             they
             were
             in
             before
             .
             From
             hence
             we
             find
             him
             not
             only
             worshipped
             in
             Creet
             ,
             where
             he
             had
             several
             titles
             from
             the
             places
             where
             his
             Temples
             stood
             ,
             as
             
               Idaeus
               ,
               Dictaeus
               ,
               Arbius
               ,
               Asius
               ,
               Temillius
            
             and
             Scyllius
             ,
             &c.
             but
             in
             Greece
             ,
             as
             
               Ithometes
               ,
               Atabyrius
               ,
               Triphylius
               ,
               Olympius
               ,
               Cithaeronius
               ,
            
             &c.
             and
             whereever
             the
             Colonies
             of
             Greeks
             in
             Asia
             were
             ,
             as
             at
             Tarsus
             ,
             S.
             
             Paul's
             own
             Countrey
             ;
             and
             he
             was
             called
             Sardessius
             ,
             from
             a
             City
             of
             
               Lycia
               ,
               Chrysosoreus
            
             from
             a
             place
             in
             
               Caria
               ,
               Tarantaeus
            
             from
             a
             City
             in
             
               Bithynia
               ,
               Dolichaeus
            
             from
             a
             City
             in
             
               Comagene
               ,
               Abretanus
            
             from
             a
             place
             in
             Mysia
             ,
             and
             Asbameus
             from
             a
             Fountain
             in
             Cappadocia
             .
             Is
             this
             now
             any
             such
             mighty
             argument
             to
             prove
             that
             Jupiter
             could
             not
             be
             taken
             for
             the
             supreme
             God
             ,
             because
             in
             Lystra
             a
             City
             of
             Lycaonia
             S.
             Paul
             and
             Barnabas
             refused
             the
             
             worship
             the
             people
             would
             have
             given
             to
             them
             ,
             as
             to
             Jupiter
             and
             Mercury
             ?
             Among
             the
             Grecian
             Colonies
             ,
             what
             wonder
             is
             it
             ,
             if
             the
             Grecian
             Jupiter
             was
             worshipped
             ?
             and
             who
             ever
             said
             ,
             that
             he
             was
             not
             a
             
               false
               God
            
             ?
             But
             ,
             after
             all
             this
             ,
             suppose
             they
             did
             mean
             the
             great
             and
             original
             
               Jupiter
               ,
               the
               maker
               of
               the
               world
               ,
            
             had
             not
             S.
             Paul
             and
             Barnabas
             reason
             to
             turn
             them
             from
             the
             
               vanities
               of
               their
               worship
            
             ,
             when
             they
             found
             them
             so
             ready
             to
             give
             divine
             honours
             to
             two
             men
             whom
             they
             fancied
             to
             appear
             in
             the
             likeness
             of
             their
             Gods
             ,
             by
             doing
             a
             sudden
             and
             unexpected
             miracle
             ?
             And
             if
             it
             were
             lawful
             ,
             by
             the
             light
             of
             nature
             to
             give
             divine
             worship
             of
             an
             inferiour
             degree
             to
             mankind
             ,
             what
             made
             the
             Apostles
             so
             concerned
             to
             
               run
               in
               among
               them
               ,
               and
               to
               rent
               their
               clothes
               ,
               and
               to
               cry
               out
               ,
               We
               are
               men
               of
               like
               passions
               with
               you
               .
            
             Therefore
             all
             that
             strain
             of
             T.
             G.'s
             Rhetorick
             whereby
             he
             endeavours
             to
             return
             Dr.
             
             St.'s
             arguments
             upon
             himself
             from
             this
             place
             ,
             hath
             no
             manner
             of
             strength
             or
             pungency
             in
             it
             .
          
           
             But
             what
             saith
             
               T.
               G.
            
             to
             Dr.
             
             St.'s
             other
             argument
             from
             Scripture
             ,
             viz.
             that
             S.
             Paul
             to
             the
             Romans
             doth
             say
             ,
             
             
               that
               which
               is
               known
               of
               God
               was
               manifest
               among
               the
               Heathens
               ;
               that
               his
               Eternal
               Power
               and
               Godhead
               were
               so
               
               far
               discovered
               that
               they
               were
               left
               without
               excuse
               in
               their
               gross
               Idolatry
               ?
            
             How
             could
             this
             be
             ,
             if
             their
             
               supreme
               God
            
             whom
             they
             worshipped
             were
             only
             an
             Arch-devil
             ?
             Or
             doth
             
               T.
               G.
            
             suppose
             ,
             that
             they
             did
             own
             one
             
               true
               God
            
             ,
             but
             gave
             all
             their
             worship
             to
             the
             Devil
             ?
             And
             since
             the
             name
             of
             Jupiter
             was
             used
             to
             express
             alwayes
             the
             chief
             God
             whom
             they
             did
             own
             ,
             and
             by
             such
             characters
             as
             could
             only
             agree
             to
             the
             true
             God
             ,
             is
             it
             any
             wayes
             likely
             they
             should
             never
             intend
             to
             worship
             him
             under
             that
             name
             ?
             When
             Dr.
             St.
             hath
             shewed
             from
             
               Dio
               Chrysostom
            
             ,
             
             that
             by
             
               Jupiter
               they
               meant
               the
               first
               and
               greatest
               God
               ,
               the
               supreme
               Governour
               of
               the
               World
               ,
               and
               King
               over
               all
               rational
               beings
               .
            
          
        
         
           
             R.
             P.
             
          
           
             I
             do
             not
             find
             
               T.
               G.
            
             takes
             any
             notice
             of
             the
             other
             argument
             from
             Scripture
             ,
             but
             he
             applyes
             himself
             to
             the
             Fathers
             .
          
        
         
           
             P.
             D.
             
          
           
             But
             what
             saith
             he
             to
             the
             Testimonies
             Dr.
             St.
             produced
             of
             the
             Writers
             of
             his
             own
             Church
             ,
             a
             full
             Jury
             of
             them
             ,
             
             who
             frankly
             acknowledge
             that
             the
             Heathens
             did
             own
             and
             Worship
             one
             supreme
             God
             ?
          
        
         
           
             R.
             P.
             
          
           
             I
             suppose
             he
             thought
             none
             of
             the
             rest
             worth
             answering
             :
             but
             he
             finds
             
             great
             fault
             with
             the
             testimony
             out
             of
             Aquinas
             .
          
        
         
           
             P.
             D.
             
          
           
             This
             is
             a
             rare
             way
             of
             answering
             .
             Dr.
             St.
             produced
             twelve
             several
             Authors
             of
             good
             reputation
             ,
             
               T.
               G.
            
             takes
             no
             notice
             of
             eleven
             of
             them
             ,
             and
             because
             he
             makes
             some
             cavils
             at
             the
             twelfth
             ,
             he
             would
             have
             this
             pass
             for
             an
             answer
             to
             them
             all
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             the
             Dr.
             loseth
             his
             credit
             so
             much
             in
             that
             ,
             that
             we
             need
             not
             to
             examine
             the
             rest
             .
          
        
         
           
             P.
             D.
             
          
           
             Why
             so
             ?
             It
             is
             possible
             a
             man
             through
             haste
             or
             inadvertency
             ,
             or
             as
             
               T.
               G.
            
             expresseth
             it
             ,
             
               through
               a
               casual
               undulation
               of
               the
               visual
               rays
               ,
            
             may
             for
             once
             mistake
             ;
             but
             doth
             it
             follow
             ,
             that
             he
             must
             do
             it
             for
             twelve
             times
             together
             ?
             But
             I
             have
             not
             yet
             found
             any
             cause
             for
             these
             clamours
             ;
             and
             I
             suppose
             there
             may
             be
             as
             little
             as
             to
             this
             Testimony
             :
             I
             pray
             tell
             me
             where
             lyes
             it
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               T.
               G.
            
             makes
             a
             great
             many
             words
             about
             it
             ,
             but
             the
             short
             of
             the
             charge
             is
             this
             ,
             
             
               that
               what
            
             Aquinas
             
               spoke
               of
               some
               of
               the
               Philosophers
               ,
            
             viz.
             
               the
               Platonicks
               ,
               who
               acknowledged
               one
               supreme
               God
               ,
               from
               whom
               they
               said
               ,
               all
               those
               others
               whom
               they
               called
               Gods
               ,
               did
               receive
               their
               being
               :
               
               Dr.
            
             St.
             
               interprets
               as
               spoken
               of
               the
               Generality
               of
               the
               Heathens
               ,
               who
               are
               there
               said
               to
               acknowledge
               a
               multitude
               of
               Gods
               properly
               so
               called
               .
            
          
        
         
           
             P.
             D.
             
          
           
             I
             know
             not
             whether
             to
             express
             greater
             shame
             or
             indignation
             at
             this
             disingenuous
             dealing
             .
             There
             needs
             no
             other
             answer
             ,
             but
             to
             set
             down
             Aquinas
             his
             words
             ,
             and
             to
             leave
             the
             Reader
             to
             construe
             them
             .
             
             
               Hac
               autem
               veritate
               repelluntur
               Gentiles
               Deorum
               multitudinem
               confitentes
               ,
               quamvis
               plures
               eorum
               unum
               Deum
               summum
               esse
               dicerent
               ,
               à
               quo
               omnes
               alios
               quos
               Deos
               nominabant
               ,
               creatos
               esse
               asserebant
               ,
               &c.
            
             Can
             any
             thing
             be
             plainer
             from
             these
             words
             ,
             than
             that
             those
             Gentiles
             are
             refuted
             who
             held
             a
             multitude
             of
             independent
             Deities
             ,
             
               although
               the
               greater
               number
               of
               them
            
             (
             of
             whom
             ?
             is
             it
             not
             of
             the
             Heathens
             he
             spake
             of
             before
             ?
             and
             where
             is
             there
             one
             word
             of
             Platonists
             or
             Philosophers
             in
             the
             whole
             sentence
             ?
             )
             
               do
               acknowledge
               one
               supreme
               God
               ,
               of
               whom
               all
               others
               whom
               they
               called
               Gods
               did
               receive
               their
               being
               .
            
             What
             can
             be
             more
             evident
             from
             these
             words
             ,
             than
             that
             although
             some
             among
             the
             Heathens
             might
             hold
             a
             multitude
             of
             independent
             Deities
             ,
             yet
             the
             greater
             number
             did
             not
             ?
             
             The
             single
             question
             here
             is
             ,
             whether
             
               plures
               Gentilium
            
             ,
             doth
             signifie
             the
             greater
             number
             of
             Gentiles
             ,
             or
             the
             
               small
               number
            
             of
             Platonists
             ,
             who
             are
             not
             once
             mentioned
             ?
             But
             besides
             this
             ,
             Dr.
             St.
             produces
             another
             Testimony
             out
             of
             the
             same
             Book
             of
             Aquinas
             ,
             where
             he
             makes
             three
             several
             schemes
             of
             the
             Heathen
             Worship
             ,
             viz.
             (
             1.
             )
             Of
             those
             who
             held
             one
             First
             principle
             ,
             but
             thought
             Divine
             Worship
             might
             be
             given
             to
             inferiour
             Beings
             .
             (
             2.
             )
             Of
             those
             who
             supposed
             God
             to
             be
             the
             soul
             of
             the
             world
             .
             (
             3.
             )
             Of
             those
             who
             worshipped
             animated
             Images
             .
             If
             the
             other
             had
             been
             the
             general
             opinion
             of
             the
             Heathen
             ,
             he
             would
             have
             ranked
             it
             in
             the
             first
             place
             ;
             viz.
             of
             those
             who
             gave
             Divine
             Worship
             to
             many
             independent
             Deities
             ,
             but
             he
             doth
             not
             so
             much
             as
             mention
             it
             ,
             where
             it
             had
             been
             very
             proper
             to
             do
             it
             .
             And
             it
             is
             plain
             from
             this
             Testimony
             of
             Aquinas
             ,
             that
             it
             is
             Idolatry
             to
             give
             Divine
             Worship
             to
             any
             Creatures
             ,
             although
             of
             never
             so
             great
             excellency
             .
          
        
         
           
             R.
             P.
             
          
           
             Let
             us
             come
             to
             the
             Fathers
             I
             beseech
             you
             ,
             for
             my
             fingers
             itch
             to
             be
             at
             them
             ;
             for
             I
             see
             
               T.
               G.
            
             hath
             taken
             more
             than
             ordinary
             pains
             to
             prove
             ,
             
               that
               the
               Fathers
               make
               the
               Heathens
               supreme
               God
               to
               
               be
               an
               Arch-devil
               :
            
             but
             it
             is
             necessary
             in
             the
             first
             place
             to
             state
             the
             question
             aright
             .
          
        
         
           
             P.
             D.
             
          
           
             I
             think
             so
             too
             .
          
        
         
           
             R.
             P.
             
          
           
             
               T.
               G.
            
             hath
             taken
             some
             pains
             to
             do
             it
             ,
             to
             prevent
             misunderstanding
             .
             For
             he
             takes
             notice
             of
             four
             several
             questions
             which
             may
             relate
             to
             this
             matter
             .
             
             (
             1.
             )
             
               Whether
               the
               Heathens
               did
               not
               acknowledge
               one
               Supreme
               God
               ?
               which
               he
               yields
               ,
               and
               produces
               several
               Testimonies
               of
               the
               Fathers
               to
               that
               purpose
               .
            
             
             (
             2.
             )
             
               Whether
               the
               Heathens
               did
               not
               pretend
               that
               they
               understood
               this
               Supreme
               God
               by
            
             Jupiter
             ,
             
               and
               accordingly
               gave
               him
               the
               titles
               due
               to
               the
               Supreme
               God
               ?
               This
            
             T.
             G.
             
               denies
               not
               ,
               to
               be
               fully
               proved
               by
               Dr.
            
             St.
             ,
             
               but
               he
               saith
               all
               these
               Testimonies
               are
               impertinent
               .
            
             
             (
             3.
             )
             
               Whether
               the
               Fathers
               do
               not
               acknowledge
               that
               this
               was
               pretended
               by
               the
               Heathens
               ?
               This
            
             T.
             G.
             
               accounts
               impertinent
               too
               :
               For
            
             ,
             
             saith
             he
             ,
             
               they
               might
               cite
               some
               sayings
               of
               the
               Heathen
               to
               that
               purpose
               ,
               and
               yet
               be
               of
               a
               contrary
               judgement
               themselves
               .
               But
               the
               point
               in
               debate
               between
               the
               Dr.
               and
            
             T.
             G.
             
               is
               this
            
             ,
             (
             4.
             )
             
               Whether
               it
               were
               the
               Fathers
               own
               sense
               that
            
             Jupiter
             
               was
               the
               Supreme
               God
            
             ?
          
        
         
           
             P.
             D.
             
          
           
             I
             pray
             tell
             me
             for
             what
             end
             were
             the
             Fathers
             appealed
             to
             in
             this
             
             dispute
             about
             the
             nature
             of
             Idolatry
             ?
             Was
             it
             not
             to
             prove
             Idolatry
             consistent
             with
             the
             acknowledgement
             of
             one
             Supreme
             God
             ?
             For
             doth
             not
             Dr.
             St.
             propose
             several
             ways
             for
             the
             proof
             of
             this
             concerning
             the
             Heathens
             ,
             
             either
             the
             Testimony
             of
             the
             Heathens
             themselves
             ;
             or
             of
             the
             Writers
             of
             the
             
               Roman
               Church
            
             ,
             or
             of
             the
             Scriptures
             ,
             or
             of
             those
             Fathers
             who
             disputed
             against
             their
             Idolatry
             ,
             or
             of
             the
             
               Roman
               Church
            
             it self
             ?
             Therefore
             the
             Fathers
             were
             appealed
             to
             as
             Witnesses
             concerning
             this
             main
             point
             ;
             and
             if
             it
             appear
             from
             them
             that
             it
             was
             Idolatry
             in
             the
             Heathens
             to
             own
             a
             
               Supreme
               Deity
            
             and
             to
             give
             
               Divine
               Worship
               to
               any
               created
               Being
               ,
            
             then
             the
             notion
             of
             Idolatry
             will
             reach
             to
             the
             Roman
             Church
             .
             But
             
               T.
               G.
            
             endeavours
             to
             get
             off
             from
             the
             close
             debate
             of
             this
             ,
             which
             was
             the
             most
             pertinent
             of
             all
             ,
             and
             would
             fain
             substitute
             another
             question
             in
             the
             place
             of
             it
             ,
             which
             was
             but
             a
             secondary
             and
             accidental
             dispute
             occasioned
             by
             T.
             G.'s
             saying
             
               that
               the
               Heathens
               Supreme
               God
               was
               an
               Arch-devil
               .
            
             Although
             Dr.
             St.
             hath
             proved
             that
             was
             not
             agreeable
             to
             the
             general
             sense
             of
             the
             Fathers
             ,
             yet
             any
             one
             may
             see
             that
             quite
             through
             his
             discourse
             his
             chief
             aim
             was
             at
             stating
             the
             Nature
             
             of
             Idolatry
             according
             to
             the
             sense
             of
             the
             Fathers
             .
             
             From
             
               Justin
               Martyr
            
             he
             shews
             that
             the
             question
             between
             the
             Christians
             and
             Heathens
             was
             not
             about
             one
             
               Supreme
               God
            
             ,
             which
             he
             acknowledges
             to
             be
             owned
             by
             them
             ;
             but
             whether
             Divine
             Worship
             ought
             in
             general
             to
             be
             given
             to
             any
             creature
             ,
             and
             in
             particular
             to
             the
             
               Heathen
               Gods
            
             ?
             And
             he
             lays
             the
             force
             of
             the
             Christian
             Doctrine
             as
             to
             worship
             upon
             that
             peremptory
             declaration
             of
             the
             Will
             of
             God
             ;
             
               Thou
               shalt
               worship
               the
               Lord
               thy
               God
               ,
               and
               him
               only
               shalt
               thou
               serve
               .
            
             The
             same
             he
             shews
             as
             to
             
               Athenagoras
               ,
               Clemens
               Alexandrinus
            
             ,
             
             
               Origen
               ,
               Cyril
            
             ,
             and
             all
             the
             Fathers
             who
             managed
             the
             dispute
             against
             the
             
               Heathen
               Idolatry
            
             .
             Is
             it
             impertinent
             to
             the
             right
             stating
             the
             nature
             of
             Idolatry
             ,
             to
             consider
             whether
             they
             who
             charged
             the
             Heathens
             with
             it
             ,
             did
             at
             the
             same
             time
             confess
             they
             owned
             
               one
               Supreme
               God
            
             ?
             Doth
             not
             
               T.
               G.
            
             himself
             grant
             that
             it
             is
             very
             material
             towards
             the
             right
             understanding
             the
             nature
             of
             Idolatry
             to
             consider
             
               what
               was
               the
               design
               of
               the
               Fathers
               to
               charge
               them
               with
               Idolatry
               in
               ?
            
             
             
               Whether
               in
               worshipping
               the
               Creature
               and
               not
               the
               Creator
               with
               Divine
               Worship
               ;
               or
               in
               worshipping
               more
               Gods
               than
               one
               properly
               so
               called
            
             ;
             (
             which
             he
             
             seems
             to
             fix
             the
             Heathen
             Idolatry
             upon
             )
             or
             
               in
               giving
               the
               same
               worship
               to
               God
               and
               his
               Creatures
            
             (
             which
             Dr.
             St.
             asserts
             )
             which
             notion
             soever
             of
             these
             be
             true
             ,
             it
             cannot
             be
             said
             to
             be
             impertinent
             for
             Dr.
             St.
             to
             prove
             his
             notion
             to
             be
             the
             sense
             of
             the
             Fathers
             .
             And
             if
             the
             Heathens
             did
             acknowledge
             
               one
               Supreme
               God
            
             ,
             as
             
               T.
               G.
            
             grants
             ,
             and
             the
             Fathers
             do
             allow
             this
             in
             their
             disputes
             of
             Idolatry
             ;
             which
             
               T.
               G.
            
             cannot
             deny
             ;
             then
             the
             question
             comes
             to
             this
             ,
             whether
             they
             charged
             them
             with
             Idolatry
             only
             
               for
               neglecting
               to
               worship
               the
               Supreme
               God
            
             which
             they
             owned
             ;
             or
             in
             holding
             
               one
               Supreme
               and
               many
               Supremes
            
             at
             the
             same
             time
             ?
             For
             if
             they
             believed
             
               one
               Supreme
               God
            
             ,
             as
             T.G.
             grants
             ,
             and
             yet
             held
             
               many
               independent
               Deities
            
             which
             they
             worshipped
             as
             such
             ,
             they
             must
             hold
             one
             Supreme
             and
             yet
             many
             ;
             for
             every
             
               independent
               Deity
            
             must
             be
             Supreme
             .
             I
             wonder
             therefore
             if
             
               T.
               G.
            
             designed
             to
             debate
             this
             matter
             fairly
             ,
             why
             he
             should
             account
             the
             other
             questions
             impertinent
             ;
             and
             account
             that
             the
             only
             point
             in
             debate
             ,
             whether
             according
             to
             the
             sense
             of
             the
             
               Fathers
               Jupiter
            
             was
             the
             
               Supreme
               God
            
             ?
          
        
         
           
             R.
             P.
             
          
           
             Do
             not
             you
             remember
             how
             Dr.
             St.
             insulted
             over
             him
             as
             to
             the
             sense
             
             of
             the
             Fathers
             in
             this
             matter
             ;
             and
             had
             he
             not
             reason
             then
             to
             speak
             to
             this
             point
             ?
          
        
         
           
             P.
             D.
             
          
           
             I
             allow
             him
             all
             the
             liberty
             he
             can
             desire
             ,
             provided
             he
             do
             not
             reject
             the
             main
             evidence
             as
             to
             the
             Cause
             of
             Idolatry
             to
             be
             impertinent
             ;
             which
             he
             would
             cut
             off
             by
             this
             trick
             ,
             that
             they
             do
             not
             refer
             to
             his
             question
             about
             Jupiter
             .
             But
             since
             you
             have
             such
             a
             mind
             to
             tell
             me
             the
             sense
             of
             the
             Fathers
             in
             this
             matter
             ,
             let
             us
             hear
             and
             consider
             them
             in
             order
             .
          
        
         
           
             R.
             P.
             
          
           
             
               T.
               G.
            
             begins
             as
             Dr.
             St.
             doth
             with
             
               Justin
               Martyr
            
             :
             and
             he
             shews
             from
             him
             
               that
               the
               Devils
               appearing
               in
               humane
               shapes
               were
               the
               first
               beginners
               of
               Idolatry
               ,
            
             
             
               the
               people
               taking
               them
               for
               Gods
               ,
               and
               worshipped
               their
               Images
               .
            
          
        
         
           
             P.
             D.
             
          
           
             This
             is
             no
             great
             discovery
             to
             Dr.
             St.
             for
             he
             takes
             notice
             of
             this
             very
             opinion
             of
             
               Justin
               Martyr
            
             .
             
          
        
         
           
             R.
             P.
             
          
           
             
               But
               he
               makes
            
             Jupiter
             
               to
               have
               been
               one
               of
               these
               Devils
               in
               his
               first
               Apology
               ,
            
             Where
             he
             saith
             ,
             
               the
               Poets
               and
               Mythologists
               not
               knowing
               that
               the
               Angels
               and
               Daemons
               begotten
               by
               them
               had
               been
               the
               Authors
               of
               the
               infamous
               practises
               he
               there
               speaks
               of
               ,
               attributed
               them
               to
               God
               himself
               and
               to
               the
               sons
               begotten
               by
               him
               ,
               and
               to
               those
               who
               are
               called
               his
               Brethren
               ,
            
             Neptune
             and
             Pluto
             .
          
        
         
           
           
             P.
             D.
             
          
           
             What
             follows
             from
             hence
             I
             beseech
             you
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               That
               according
               to
               the
               sense
               of
            
             Justin
             Martyr
             ,
             Jupiter
             
               the
               Supreme
               God
               was
               a
               Devil
               .
            
          
        
         
           
             P.
             D.
             
          
           
             That
             should
             be
             better
             proved
             ;
             For
             how
             doth
             it
             follow
             from
             Justins
             words
             ?
             That
             which
             Justin
             saith
             is
             ,
             
               that
               what
               he
               attributes
               to
               Devils
               ,
               the
               Poets
               attribute
               to
               God
               himself
               and
               his
               Sons
               :
            
             and
             what
             then
             ?
             It
             thence
             follows
             that
             Justin
             thought
             they
             attributed
             very
             unworthy
             things
             to
             God
             ,
             but
             not
             that
             he
             thought
             him
             to
             be
             a
             Devil
             .
             For
             doth
             not
             the
             same
             Author
             prove
             that
             their
             Poets
             as
             well
             as
             Philosophers
             did
             own
             
               one
               supreme
               God
            
             ,
             and
             that
             Homer
             calls
             him
             Emphatically
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             is
             the
             very
             expression
             Justin
             useth
             in
             this
             place
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             and
             by
             that
             he
             saith
             ,
             is
             meant
             the
             
               truly
               existent
               Deity
            
             ,
             whom
             he
             calls
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             Justin
             
               saith
               ,
               the
               Devils
               were
               the
               causes
               of
               Idolatry
               ,
               and
               the
               Poets
               say
               the
               true
               God
               was
               the
               cause
               ,
               therefore
               according
               to
            
             Justin
             Martyr
             
               their
               true
               God
               was
               a
               Devil
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Which
             is
             just
             like
             this
             kind
             of
             reasoning
             .
             The
             Poets
             and
             Mythologists
             of
             the
             Roman
             Church
             attribute
             the
             miracles
             
             wrought
             by
             Images
             to
             the
             
               true
               God
            
             ;
             others
             say
             ,
             they
             are
             wrought
             by
             the
             power
             of
             the
             Devil
             ;
             therefore
             they
             make
             the
             
               Papists
               God
            
             to
             be
             a
             Devil
             .
             Which
             is
             altogether
             as
             true
             reasoning
             as
             the
             former
             .
             For
             Justin
             saith
             ,
             
               he
               believes
               Idolatry
               to
               have
               come
               from
               the
               Devils
               ,
            
             the
             Poets
             they
             say
             
               it
               came
               from
               God
            
             :
             and
             although
             he
             quotes
             this
             opinion
             of
             theirs
             ,
             it
             doth
             not
             follow
             that
             he
             thought
             their
             God
             to
             be
             a
             Devil
             ;
             but
             that
             they
             attributed
             those
             things
             to
             God
             ,
             which
             did
             come
             from
             the
             Devil
             .
             So
             much
             for
             the
             first
             Testimony
             ,
             let
             us
             come
             to
             the
             next
             ;
             and
             if
             the
             rest
             prove
             like
             it
             ,
             notwithstanding
             T.
             G.'s
             fluttering
             ,
             all
             his
             Fathers
             will
             be
             but
             a
             Covie
             of
             one
             still
             .
          
        
         
           
             R.
             P.
             
          
           
             The
             next
             is
             ,
             
               Athenagoras
               ,
               who
               first
               shews
               from
               what
               the
               Poets
               and
               Historians
               relate
               concerning
               the
               Heathen
               Gods
               ,
            
             
             
               that
               there
               was
               nothing
               that
               might
               induce
               us
               to
               believe
            
             Saturn
             ,
             Jupiter
             ,
             Proserpine
             
               and
               the
               rest
               of
               them
               to
               be
               Gods
               ,
               but
               rather
               that
               they
               were
               men
               ,
               and
               by
               their
               actions
               Devils
               :
               and
               then
               that
            
             Jupiter
             
               according
               to
               the
               interpretation
               of
               the
               Philosophers
               was
               no
               God.
               
            
          
        
         
           
             P.
             D.
             
          
           
             Is
             not
             this
             ,
             the
             same
             Athenagoras
             who
             said
             ,
             
               that
               the
               generality
               of
               mankind
               were
               agreed
               in
               this
               ,
               whether
               they
               would
               
               or
               no
               ,
               that
               there
               was
               but
               one
               God
               ?
            
             And
             who
             proves
             this
             from
             the
             Testimony
             of
             the
             
               Heathen
               Poets
            
             and
             Philosophers
             ,
             and
             that
             with
             the
             very
             name
             of
             Jupiter
             too
             ?
             
               
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
            
             Doth
             Athenagoras
             yield
             this
             to
             be
             a
             good
             proof
             concerning
             
               one
               true
               God
            
             ,
             and
             yet
             deny
             the
             
               true
               God
            
             to
             be
             meant
             by
             Jupiter
             ?
             No
             ;
             but
             we
             must
             consider
             a
             threefold
             sense
             of
             Jupiter
             among
             the
             Fathers
             .
          
           
             (
             1.
             )
             The
             
               Original
               Jupiter
            
             ,
             the
             
               Father
               of
               Gods
               and
               Men
            
             among
             the
             Poets
             ,
             the
             
               supreme
               mind
            
             and
             
               Governour
               of
               the
               world
            
             among
             the
             Philosophers
             ;
             the
             
               one
               God
            
             confessed
             by
             all
             mankind
             ;
             whom
             Athenagoras
             mentions
             under
             that
             name
             ,
             in
             the
             verses
             of
             Euripides
             .
             And
             if
             Athenagoras
             took
             this
             Jupiter
             for
             a
             Devil
             ,
             he
             doth
             not
             prove
             any
             thing
             to
             his
             purpose
             from
             those
             Testimonies
             of
             the
             Poets
             and
             Philosophers
             .
             For
             his
             design
             was
             to
             vindicate
             the
             Christians
             in
             holding
             the
             Vnity
             of
             the
             Godhead
             ,
             which
             I
             desire
             
               T.
               G.
            
             to
             observe
             ;
             
               You
               accuse
               us
            
             ,
             saith
             
               Athenagoras
               ,
               because
               we
               reject
               your
               popular
               Gods
               ,
               and
               assert
               one
               God
            
             ;
             yet
             saith
             he
             ,
             
               you
               condemn
               not
               your
               Poets
               and
               Philosophers
               who
               applyed
               
               themselves
               most
               to
               the
               consideration
               of
               things
               ,
               and
               agree
               with
               us
               in
               the
               Vnity
               of
               the
               Godhead
               .
            
             What
             force
             were
             there
             in
             this
             argument
             ;
             if
             the
             God
             they
             owned
             were
             not
             the
             
               true
               God
            
             ,
             but
             an
             Arch-devil
             ?
             How
             could
             the
             Christians
             plead
             the
             consent
             of
             the
             
               Wiser
               Heathens
            
             with
             them
             ,
             if
             they
             owned
             a
             Devil
             instead
             of
             the
             
               true
               God
            
             ?
             Suppose
             any
             loyal
             subjects
             in
             the
             late
             times
             had
             been
             accused
             as
             enemies
             to
             the
             Government
             ,
             would
             it
             have
             passed
             for
             any
             vindication
             of
             them
             to
             have
             pleaded
             that
             they
             owned
             
               O.
               C.
            
             who
             was
             a
             single
             person
             ,
             as
             well
             as
             our
             lawful
             King
             ?
             It
             is
             true
             ,
             they
             both
             agreed
             in
             a
             single
             person
             ,
             but
             the
             rights
             of
             those
             two
             single
             persons
             were
             so
             opposite
             to
             each
             other
             ,
             that
             the
             same
             men
             could
             not
             be
             friends
             to
             both
             ,
             or
             both
             be
             said
             to
             own
             the
             same
             Monarchy
             .
             But
             when
             the
             Christians
             pleaded
             the
             consent
             of
             the
             Heathens
             ,
             it
             was
             not
             meerly
             to
             purge
             themselves
             from
             Atheism
             ;
             but
             to
             shew
             that
             the
             wisest
             Heathens
             were
             of
             their
             mind
             ;
             As
             
               T.
               G.
            
             confesseth
             ,
             
               the
               Fathers
               appealed
               to
               the
               Testimony
               of
               the
               Consciences
               of
               men
               to
               this
               purpose
               ,
            
             
             
               as
               giving
               evidence
               for
               Christians
            
             ,
             (
             mark
             that
             )
             What
             evidence
             was
             this
             for
             Christians
             ,
             unless
             it
             were
             not
             only
             for
             
               one
               God
            
             ,
             but
             for
             the
             
               true
               God
            
             ?
             
             For
             they
             who
             did
             own
             
               one
               God
            
             ,
             who
             was
             so
             far
             from
             being
             the
             true
             ,
             that
             in
             the
             Fathers
             judgement
             ,
             he
             was
             the
             greatest
             enemy
             to
             him
             in
             the
             world
             ,
             viz.
             an
             Arch-devil
             ;
             these
             were
             far
             from
             giving
             testimony
             to
             the
             Christians
             ;
             as
             who
             would
             say
             ,
             that
             the
             Indians
             who
             worship
             the
             Devil
             do
             give
             testimony
             to
             the
             
               true
               God
            
             ?
             If
             therefore
             it
             was
             the
             Arch-devil
             ,
             as
             
               T.
               G.
            
             saith
             ,
             whom
             the
             Poets
             and
             Philosophers
             according
             to
             the
             Fathers
             ,
             did
             give
             testimony
             to
             ,
             instead
             of
             producing
             their
             evidence
             as
             they
             did
             on
             all
             occasions
             ,
             they
             ought
             to
             have
             rejected
             it
             with
             scorn
             and
             indignation
             .
             For
             what
             consent
             could
             there
             be
             between
             God
             and
             the
             Devil
             ?
             If
             the
             Fathers
             thought
             they
             owned
             
               one
               supreme
               Devil
            
             ,
             and
             yet
             produced
             their
             testimonies
             to
             justifie
             their
             belief
             of
             
               one
               true
               God
            
             ,
             it
             would
             have
             been
             just
             ,
             as
             if
             the
             Kings
             Subjects
             should
             have
             said
             to
             O.
             C.'s
             friends
             ;
             why
             are
             you
             angry
             with
             us
             for
             not
             submitting
             to
             his
             Government
             ;
             since
             D.
             and
             H.
             and
             P.
             and
             the
             rest
             ,
             own
             a
             
               single
               person
            
             as
             well
             as
             we
             ?
             True
             ,
             would
             they
             have
             said
             ,
             but
             our
             difference
             is
             the
             more
             irreconcileable
             ,
             for
             you
             are
             for
             one
             single
             person
             and
             we
             for
             another
             ;
             and
             their
             interests
             can
             never
             be
             united
             ,
             there
             being
             a
             competition
             between
             
             them
             for
             the
             same
             Power
             .
             Thus
             when
             Athenagoras
             and
             the
             rest
             of
             the
             Fathers
             produce
             the
             Testimonies
             of
             
               Euripides
               ,
               Sophocles
               ,
               Plato
               ,
               Aristotle
               ,
            
             &c.
             to
             shew
             their
             consent
             with
             the
             Christians
             in
             the
             acknowledgement
             of
             
               one
               supreme
               God
            
             ;
             we
             will
             suppose
             the
             Emperour
             Antoninus
             to
             whom
             Athenagoras
             addressed
             himself
             ,
             to
             ask
             him
             this
             question
             ,
             You
             produce
             their
             testimonies
             to
             prove
             their
             consent
             with
             you
             as
             to
             
               one
               supreme
               God
            
             ;
             do
             you
             mean
             the
             
               same
               God
            
             ;
             or
             an
             Vsurper
             and
             an
             Arch-devil
             ?
             If
             you
             think
             it
             was
             not
             the
             same
             ,
             but
             his
             
               utter
               enemy
            
             ,
             What
             madness
             is
             it
             to
             produce
             those
             who
             owned
             him
             whom
             you
             account
             the
             greatest
             usurper
             ,
             to
             prove
             a
             consent
             with
             you
             ,
             who
             pretend
             to
             discover
             his
             usurpation
             ,
             and
             do
             cry
             out
             upon
             him
             as
             the
             greatest
             enemy
             to
             God
             and
             mankind
             ?
             If
             you
             think
             they
             meant
             
               the
               same
               God
            
             with
             you
             ,
             who
             is
             the
             
               Lord
               and
               Governour
               of
               the
               world
               ,
            
             we
             cannot
             deny
             the
             force
             of
             your
             allegations
             ,
             and
             judge
             it
             unreasonable
             to
             condemn
             you
             for
             that
             doctrine
             ,
             which
             the
             wisest
             among
             our selves
             did
             own
             .
             Since
             therefore
             
               T.
               G.
            
             confesseth
             that
             the
             Heathens
             did
             own
             
               one
               supreme
               God
            
             ,
             and
             that
             under
             the
             name
             of
             Jupiter
             ,
             and
             that
             the
             Fathers
             do
             
             produce
             many
             testimonies
             of
             theirs
             to
             that
             purpose
             :
             and
             that
             ,
             as
             it
             appears
             ,
             to
             shew
             their
             consent
             with
             Christians
             as
             to
             the
             unity
             of
             the
             Godhead
             ,
             as
             Athenagoras
             saith
             expresly
             ;
             what
             can
             follow
             more
             naturally
             from
             hence
             ,
             than
             that
             the
             Fathers
             did
             look
             upon
             that
             Jupiter
             whom
             they
             owned
             to
             be
             the
             
               one
               supreme
               God
            
             ,
             to
             be
             the
             same
             
               true
               God
            
             ,
             whom
             the
             Christians
             worshipped
             ?
             And
             when
             Athenagoras
             produced
             the
             Testimony
             of
             Plato
             concerning
             
               the
               Maker
               and
               Father
               of
               the
               Vniverse
               ,
            
             he
             immediately
             adds
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ·
             ·
             understanding
             thereby
             
               one
               unbegotten
               and
               eternal
               God.
            
             Was
             this
             meant
             by
             Athenagoras
             of
             the
             
               true
               God
            
             ,
             or
             of
             the
             Arch-devil
             ?
             And
             from
             hence
             he
             argues
             thus
             ;
             If
             
             Plato's
             
               opinion
               were
               not
               impious
               or
               Atheistical
               ,
               neither
               is
               ours
               who
               hold
               the
               same
               God
               who
               made
               the
               world
               .
            
             What
             force
             is
             there
             in
             this
             arguing
             ,
             if
             Athenagoras
             did
             not
             look
             on
             
               Plato's
               God
            
             and
             the
             Christians
             to
             be
             the
             same
             ?
             And
             in
             another
             place
             speaking
             of
             
             Plato's
             saying
             concerning
             Jupiter
             ,
             
             
               that
               he
               rides
               first
               in
               Heaven
               upon
               his
               winged
               chariot
               ,
               ordering
               and
               disposing
               all
               things
               ;
               and
               an
               army
               of
               Gods
               and
               Daemons
               follows
               him
            
             ;
             he
             subjoyns
             this
             caution
             ,
             
               that
               this
               is
               not
               to
               be
               understood
               of
            
             Jupiter
             
               the
               son
               of
            
             Saturn
             ;
             
             
               but
               that
               this
               name
               belongs
               to
               the
               Maker
               of
               all
               things
               .
            
             Can
             there
             be
             a
             plainer
             testimony
             than
             this
             ,
             that
             there
             was
             a
             more
             ancient
             and
             greater
             Jupiter
             than
             the
             son
             of
             Saturn
             ,
             and
             he
             no
             less
             than
             the
             
               Maker
               of
               the
               World
            
             ?
             When
             Athenagoras
             himself
             makes
             this
             distinction
             ,
             and
             owns
             that
             the
             name
             of
             Jupiter
             belongs
             to
             the
             
               maker
               of
               all
               things
            
             ,
             is
             it
             possible
             to
             think
             that
             by
             this
             
               Jupiter
               ,
               Athenagoras
            
             did
             not
             mean
             
               the
               supreme
               God
            
             but
             an
             Arch-devil
             ?
             But
             he
             goes
             on
             and
             saith
             ,
             that
             Plato
             
               added
               the
               word
               Great
               to
            
             Jupiter
             ,
             
               on
               purpose
               to
               distinguish
               the
               Celestial
            
             Jupiter
             
               from
               the
               Terrestrial
               ,
               and
               him
               that
               was
               unbegotten
               ,
               from
               him
               that
               was
               begotten
               ;
               and
               not
               only
               junior
               to
               the
               Heaven
               and
               Earth
               ,
               but
               to
               the
               Cretans
               who
               stole
               him
               away
               to
               prevent
               his
               being
               killed
               by
               his
               Father
               .
            
          
           
             (
             2.
             )
             The
             
               Poetical
               Jupiter
            
             .
             Of
             him
             Athenagoras
             speaks
             ,
             when
             he
             joyns
             him
             with
             Saturn
             and
             Proserpina
             .
             Where
             he
             mentions
             the
             Poetical
             Theology
             ;
             and
             he
             saith
             ,
             that
             Orpheus
             ,
             Homer
             ,
             and
             Hesrod
             
               were
               not
               much
               inferiour
               in
               age
               to
               the
               Gods
               they
               describe
               ,
               as
               to
               their
               Genealogies
               ,
               shapes
               ,
            
             
             
               actions
               and
               passions
            
             ;
             which
             he
             shews
             at
             large
             to
             be
             unworthy
             of
             any
             who
             are
             called
             Gods.
             Towards
             the
             latter
             end
             of
             
             his
             Apology
             ,
             he
             gives
             the
             true
             account
             of
             these
             things
             ,
             viz.
             
               that
               those
               whom
               they
               worshipped
               for
               Gods
               had
               formerly
               been
               men
               of
               interest
               and
               power
               ,
            
             
             
               and
               either
               through
               fear
               or
               flattery
               had
               divine
               worship
               given
               to
               them
            
             ;
             and
             particularly
             of
             Jupiter
             ,
             he
             proves
             from
             
               Callimachus
               ,
               that
               he
               was
               born
               in
            
             Creet
             ,
             
               although
               the
               Poet
               will
               by
               no
               means
               allow
               that
               he
               died
               and
               had
               a
               Sepulchre
               there
               .
            
             From
             hence
             he
             shews
             ,
             
               that
               under
               the
               names
               of
               Deified
               men
               the
               evil
               spirits
               did
               assume
               the
               divine
               worship
               which
               was
               given
               to
               themselves
            
             ;
             which
             he
             proves
             from
             the
             
               cruel
               and
               impure
               actions
               which
               they
               did
               put
               men
               upon
               .
            
             He
             shews
             ,
             
               that
               the
            
             Image
             of
             Neryllinus
             
               who
               lived
               in
               their
               time
               did
               give
               answers
               to
               those
               who
               consulted
               it
               ;
               and
               so
               did
               that
               of
            
             Proteus
             ,
             or
             Lucians
             Peregrinus
             ,
             who
             cast
             himself
             into
             the
             fire
             at
             Olympia
             ;
             since
             therefore
             the
             
               Images
               themselves
            
             could
             not
             do
             these
             things
             ,
             nor
             those
             
               whose
               Images
            
             they
             were
             ,
             he
             concludes
             they
             were
             
               evil
               Spirits
            
             who
             were
             busie
             about
             those
             Images
             ,
             and
             wrought
             upon
             the
             imaginations
             of
             those
             who
             came
             to
             consult
             them
             .
             And
             who
             denies
             that
             these
             were
             
               evil
               Spirits
            
             which
             drew
             men
             to
             Idolatry
             ,
             and
             encouraged
             them
             in
             it
             ,
             as
             Athenagoras
             observes
             ,
             who
             under
             the
             names
             of
             great
             men
             did
             assume
             divine
             
             worship
             to
             themselves
             ?
             And
             in
             this
             sense
             Dr.
             St.
             never
             denied
             that
             Jupiter
             of
             Creet
             was
             a
             
               false
               God
            
             ,
             and
             the
             Devil
             under
             his
             name
             drew
             men
             to
             the
             practice
             of
             
               gross
               Idolatry
            
             .
          
           
             (
             3.
             )
             The
             
               Allegorical
               Jupiter
            
             .
             For
             Athenagoras
             saith
             ,
             
             
               that
               the
               Poetical
               Fables
               were
               so
               filthy
               and
               base
               ,
               that
               the
               Philosophers
               had
               no
               other
               way
               ,
               but
               to
               turn
               them
               into
               Allegories
               ;
               and
               to
               interpret
               them
               Physically
               of
               the
               nature
               and
               mixture
               of
               the
               Elements
               .
               And
               thus
               according
               to
            
             Empedocles
             ,
             Jupiter
             
               was
               Fire
            
             ,
             Juno
             Earth
             ,
             Pluto
             Air
             ,
             Nestis
             
               water
               .
               However
            
             ,
             saith
             
               Athenagoras
               ,
               these
               are
               but
               Elements
               ,
               and
               parts
               of
               matter
               ,
               and
               therefore
               cannot
               be
               Gods
               ,
               nor
               deserve
               divine
               worship
               .
               The
               Stoicks
               made
            
             Jupiter
             
               to
               be
               Fire
            
             ,
             Juno
             Air
             ,
             Neptune
             
               Water
               .
               Others
               made
               one
               part
               of
               Air
               to
               be
            
             Jupiter
             ,
             
               and
               another
            
             Juno
             :
             however
             they
             cooked
             and
             dressed
             their
             Allegories
             ,
             they
             were
             but
             Pork
             still
             ;
             it
             could
             arise
             no
             higher
             than
             a
             worship
             of
             the
             Elements
             instead
             of
             God.
             And
             now
             let
             any
             one
             judge
             how
             sufficiently
             
               T.
               G.
            
             hath
             proved
             from
             Athenagoras
             ,
             that
             the
             
               supreme
               God
               of
               the
               Heathens
               was
               an
               Arch-devil
               .
            
             I
             pray
             proceed
             to
             your
             next
             .
          
        
         
           
             R.
             P.
             
          
           
             
               Theophilus
               Antiochenus
            
             saith
             ,
             
               that
               neither
               the
               Mother
               of
               the
               Gods
               ,
               nor
               her
               Children
               
               are
               Gods
               ,
               but
               Idols
               ,
               the
               works
               of
               mens
               hands
               ,
               and
               most
               impure
               Devils
               :
            
             which
             T.G.
             saith
             ,
             
               was
               cited
               by
               him
               in
               the
               same
               page
               with
            
             Origen
             
               before
               ,
               although
               Dr.
            
             St.
             
               makes
               so
               much
               sport
               with
               him
               about
               crying
               out
               the
               Fathers
               ,
               when
               he
               named
               ,
               he
               saith
               ,
               only
            
             Origen
             .
          
        
         
           
             P.
             D.
             
          
           
             And
             was
             not
             this
             true
             ?
             Doth
             
               T.
               G.
            
             name
             any
             more
             than
             Origen
             to
             prove
             that
             Jupiter
             according
             to
             the
             Fathers
             was
             an
             Arch-devil
             ?
             Look
             the
             place
             and
             you
             will
             find
             it
             punctually
             true
             .
             I
             grant
             he
             mentions
             
               Theophilus
               Antio●hemis
            
             in
             the
             same
             page
             ;
             
             but
             to
             what
             purpose
             ?
             Not
             to
             prove
             the
             
               supreme
               God
               an
               Arch-devil
            
             ;
             but
             the
             
               inferiour
               Deities
               to
               be
               Inferiour
               Devils
               :
            
             which
             was
             a
             thing
             never
             denyed
             by
             Dr.
             St.
             and
             therefore
             this
             Testimony
             signifies
             as
             little
             now
             ,
             as
             it
             did
             before
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             you
             will
             not
             so
             easily
             reconcile
             
               Tertullians
               Testimonies
               with
               Dr.
            
             St.
             
               's
               abominable
               pretence
            
             ,
             
             as
             
               T.
               G.
            
             calls
             it
             ,
             
               that
               the
               God
               of
               the
               Romans
               was
               the
               true
               God.
               
            
          
        
         
           
             P.
             D.
             
          
           
             It
             is
             one
             thing
             to
             say
             ,
             
               the
               God
               of
               the
               Romans
               was
               the
               true
               God
               ,
            
             and
             another
             to
             say
             ,
             
               they
               did
               worship
               the
               true
               God
               under
               the
               title
               of
            
             Jupiter
             O.
             M.
             For
             the
             former
             may
             imply
             that
             they
             had
             no
             
             other
             Gods
             besides
             him
             to
             whom
             they
             gave
             Divine
             Worship
             ;
             which
             I
             dare
             say
             never
             came
             into
             Dr.
             
             St.'s
             head
             .
             But
             all
             that
             he
             asserted
             was
             ,
             that
             the
             Romans
             did
             own
             and
             worship
             
               the
               supreme
               God
            
             under
             the
             titles
             of
             
               Jupiter
               O.
               M.
            
             and
             gave
             such
             characters
             and
             descriptions
             of
             him
             as
             could
             agree
             to
             none
             but
             the
             
               Lord
               and
               Governour
               of
               the
               World
               :
            
             which
             he
             proved
             from
             many
             testimonies
             of
             
               Cicero
               ,
               Seneca
            
             ,
             and
             others
             the
             gravest
             of
             the
             
               Roman
               Writers
            
             .
             And
             what
             doth
             Tertullian
             say
             to
             take
             off
             these
             testimonies
             ?
          
        
         
           
             R.
             P.
             
          
           
             First
             ,
             he
             saith
             ,
             
               we
               are
               not
               ignorant
               that
               those
               who
               act
               and
               are
               pleased
               and
               counterfeit
               a
               Divinity
               under
               those
               names
               (
               of
               dead
               men
               )
               and
               consecrated
               statues
               ,
            
             
             
               are
               wicked
               spirits
            
             ,
             i.
             e.
             Devils
             .
          
        
         
           
             P.
             D.
             
          
           
             And
             what
             then
             I
             beseech
             you
             ?
             Was
             
               Jupiter
               O.
               M.
            
             one
             of
             these
             
               dead
               men
            
             ?
             if
             not
             ,
             to
             what
             purpose
             is
             this
             Testimony
             brought
             ;
             unless
             it
             be
             as
             Countrey
             people
             say
             ,
             
               for
               want
               of
               a
               better
            
             ?
          
        
         
           
             R.
             P.
             
          
           
             Not
             so
             ,
             for
             he
             saith
             elsewhere
             ,
             
               We
               worship
               one
               God
               whom
               ye
               all
               know
               by
               the
               light
               of
               Nature
               :
               As
               for
               the
               rest
               whom
               you
               think
               to
               be
               Gods
               ,
            
             
             
               we
               know
               them
               to
               be
               Devils
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Admirable
             !
             who
             can
             stand
             before
             such
             demonstrations
             ?
             Tertullian
             
             here
             grants
             they
             all
             knew
             
               the
               true
               God
            
             ,
             therefore
             the
             
               supreme
               God
            
             of
             the
             Romans
             was
             a
             Devil
             .
             He
             might
             as
             well
             have
             brought
             another
             Testimony
             out
             of
             the
             Book
             
               de
               spectaculis
               ;
               No
               man
               can
               be
               ignorant
               of
               that
               which
               Nature
               suggests
               ,
            
             
             
               that
               God
               is
               the
               Maker
               of
               the
               World.
            
             Were
             the
             Romans
             ignorant
             of
             that
             ,
             which
             Tertullian
             saith
             ,
             
               no
               man
               could
               be
               ignorant
               of
               ?
            
             And
             when
             they
             made
             use
             of
             the
             most
             proper
             Epithets
             of
             Good
             and
             Great
             to
             describe
             and
             worship
             him
             by
             ;
             is
             it
             probable
             they
             should
             not
             understand
             him
             ?
             Or
             that
             Tertullian
             should
             think
             their
             
               supreme
               God
            
             was
             an
             Arch-devil
             ;
             when
             he
             saith
             in
             the
             words
             cited
             by
             
               T.
               G.
               he
               was
               the
               same
               God
               whom
               the
               Christians
               worshipped
               ?
            
             Doth
             T.G.
             consider
             what
             he
             writes
             ?
             when
             he
             puts
             down
             this
             for
             a
             Testimony
             against
             Dr.
             
               St.
               We
               worship
               one
               God
               whom
               ye
               all
               know
               by
               the
               light
               of
               Nature
               .
            
             Doth
             it
             not
             hence
             follow
             ,
             that
             the
             
               God
               whom
               the
               Gentiles
               knew
            
             ,
             was
             the
             same
             whom
             the
             Christians
             worshipped
             ?
             and
             he
             was
             not
             certainly
             an
             Arch-devil
             .
             I
             pray
             judge
             ,
             whose
             pretence
             is
             the
             more
             abominable
             upon
             his
             own
             Testimonies
             .
          
        
         
           
             R.
             P.
             
          
           
             For
             all
             this
             ,
             Tertullian
             shews
             ,
             that
             Jupiter
             
               worshipped
               in
               the
               Capitol
               was
               not
               the
               true
               God.
               For
               speaking
               of
               the
               supplications
               
               the
               Heathens
               made
               there
               ,
            
             he
             saith
             ,
             
             
               they
               were
               averse
               both
               from
               God
               and
               Heaven
               .
            
          
        
         
           
             P.
             D.
             
          
           
             And
             had
             he
             not
             great-reason
             to
             say
             so
             ,
             when
             he
             saith
             ,
             
               The
               Romans
               with
               full
               bellies
               ,
               and
               wallowing
               in
               all
               kind
               of
               Luxury
               ,
               did
               offer
               up
               their
               sacrifices
               to
               obtain
               rain
               ,
               and
               thought
               to
               have
               it
               drop
               down
               from
               the
               Capitol
               upon
               them
               ,
               if
               the
               people
               went
               barefoot
               thither
               ?
            
             Doth
             not
             God
             himself
             tell
             the
             Jews
             they
             
               were
               far
               from
               him
            
             ,
             when
             they
             seemed
             most
             
               to
               draw
               nigh
               unto
               him
               ?
               i.
               e.
            
             their
             sacrifices
             and
             oblations
             signified
             nothing
             ,
             while
             they
             continued
             in
             their
             sins
             .
             I
             should
             not
             stick
             to
             say
             that
             intemperate
             and
             wicked
             men
             
               are
               averse
               both
               from
               God
               and
               Heaven
               ,
            
             though
             they
             walk
             barefoot
             and
             make
             the
             richest
             presents
             to
             the
             true
             God.
             But
             how
             doth
             this
             prove
             they
             did
             not
             intend
             to
             worship
             the
             
               true
               God
            
             there
             ?
             Although
             withal
             their
             worship
             ,
             even
             in
             the
             Capitol
             ,
             was
             Idolatrous
             worship
             ;
             both
             as
             to
             the
             Image
             of
             Jupiter
             ,
             and
             the
             conjunction
             of
             other
             Gods
             with
             him
             ;
             therefore
             whatever
             their
             intention
             was
             as
             to
             the
             worship
             of
             
               Jupiter
               O.
               M.
            
             their
             supplications
             might
             well
             be
             displeasing
             to
             the
             
               true
               God
            
             ;
             and
             on
             that
             account
             they
             might
             be
             said
             to
             be
             
               averse
               from
               God
               and
               Heaven
            
             .
          
        
         
           
           
             R.
             P.
             
          
           
             I
             have
             another
             testimony
             of
             Tertullian
             still
             good
             ;
             which
             if
             I
             mistake
             not
             will
             put
             you
             hard
             to
             it
             .
             It
             is
             in
             his
             Apologetick
             .
             
             
               We
               are
               esteemed
               not
               to
               be
               Romans
               but
               injurious
               to
               them
               ,
               because
               we
               do
               not
               worship
               the
               God
               of
               the
               Romans
               .
               'T
               is
               well
               ,
               he
               is
               the
               God
               of
               all
               ,
               whether
               we
               will
               or
               no.
               But
               among
               you
               it
               is
               lawful
               to
               worship
               any
               thing
               but
               the
               true
               God
               ;
               as
               if
               he
               were
               not
               the
               great
               God
               of
               all
               ,
               whose
               no
               are
               all
               .
            
             
             
               What
               could
               be
               said
               more
               express
               to
               remove
               that
               abominable
               pretence
               of
               the
               Doctors
               ,
               that
               the
               God
               of
               the
               Romans
               was
               the
               true
               God
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             I
             see
             no
             reason
             in
             the
             world
             for
             your
             accounting
             the
             Doctors
             
               pretence
               abominable
            
             ,
             unless
             he
             justified
             the
             way
             of
             worship
             then
             used
             ,
             which
             he
             confesseth
             to
             be
             abominable
             both
             in
             the
             
               old
               Romans
            
             and
             others
             who
             too
             much
             imitate
             their
             Idolatries
             .
             Observe
             ,
             that
             Tertullian
             speaks
             of
             their
             worship
             ,
             which
             being
             Idolatrous
             ,
             the
             Christians
             had
             just
             reason
             to
             refuse
             joyning
             with
             the
             Romans
             in
             it
             .
             From
             hence
             they
             were
             accused
             for
             worshipping
             
               another
               God
            
             from
             him
             whom
             the
             Romans
             worshipped
             ,
             and
             Tertullian
             before
             mentions
             the
             several
             suspicions
             which
             they
             had
             concerning
             the
             God
             of
             the
             Christians
             ;
             
             some
             said
             
               it
               was
               the
               head
               of
               an
               Ass
               ,
               some
               
               the
               Cross
               ,
               some
               the
               Sun
               ,
               and
               some
               set
               forth
               a
               ridiculous
               picture
               with
               the
               ears
               of
               an
               Ass
               ,
               a
               Book
               and
               a
               Gown
               ,
               and
               called
               this
               the
               God
               of
               the
               Christians
               .
               Tertullian
            
             upon
             this
             declares
             that
             the
             Christians
             worshipped
             
               the
               God
               that
               made
               the
               world
               and
               none
               else
            
             ;
             or
             as
             he
             said
             to
             
               Scapula
               ,
               the
               God
               whom
               all
               men
               know
               by
               Nature
               .
            
             And
             in
             that
             very
             Chapter
             from
             whence
             those
             words
             are
             cited
             ,
             he
             saith
             ,
             
               it
               was
               the
               common
               opinion
               among
               the
               Romans
               ,
               that
               there
               was
               one
               God
               higher
               and
               more
               powerful
               than
               all
               the
               rest
               ,
               of
               perfect
               Wisdom
               and
               Majesty
               :
               for
               the
               greatest
               part
               ,
            
             saith
             he
             ,
             did
             make
             this
             scheme
             of
             
               Divinity
               ,
               that
               the
               chief
               Power
               lay
               in
               one
               God
               ,
               to
               whom
               the
               rest
               were
               only
               ministerial
               and
               subservient
               .
            
             I
             am
             afraid
             
               T.
               G.
            
             will
             allow
             my
             sense
             of
             these
             words
             no
             more
             than
             he
             is
             wont
             to
             do
             Dr.
             
             St.'s
             .
             I
             will
             therefore
             give
             you
             Tertullians
             own
             words
             .
             
               Nam
               &
               sic
               plerique
               disponunt
               Divinitatem
               ,
               ut
               imperium
               summae
               Dominationis
               esse
               penes
               unum
               ,
               officia
               ejus
               penes
               multos
               velint
               .
            
             Which
             words
             are
             of
             mighty
             weight
             and
             consequence
             in
             this
             matter
             ,
             towards
             the
             right
             understanding
             Tertullians
             meaning
             .
             Here
             we
             see
             from
             whence
             Aquinas
             had
             his
             
               plures
               eorum
            
             ,
             and
             in
             what
             sense
             it
             must
             be
             understood
             .
             From
             hence
             it
             appears
             ,
             that
             the
             Generality
             of
             the
             
             Heathens
             did
             not
             assert
             a
             multitude
             of
             
               independent
               gods
            
             :
             nor
             were
             charged
             with
             Idolatry
             on
             that
             account
             .
             And
             to
             let
             us
             see
             whom
             they
             meant
             by
             this
             
               supreme
               God
            
             ,
             he
             produces
             in
             the
             next
             words
             the
             place
             of
             Plato
             mentioned
             by
             
               Athenagoras
               of
               the
               great
            
             Jupiter
             
               in
               Heaven
               with
               his
               Army
               of
               Gods
               and
               Demons
               .
            
          
        
         
           
             R.
             P.
             
          
           
             But
             Tertullian
             saith
             ,
             
               the
               Christians
               did
               not
               worship
               the
               God
               of
               the
               Romans
               ;
               and
               the
               Romans
               would
               not
               suffer
               them
               to
               worship
               the
               true
               God
               :
               how
               could
               this
               be
               ,
               if
               they
               did
               own
               and
               worship
               the
               true
               God
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             I
             will
             tell
             you
             ,
             The
             
               God
               of
               the
               Romans
            
             was
             he
             who
             was
             worshipped
             after
             an
             
               Idolatrous
               manner
            
             in
             the
             Capitol
             and
             elsewhere
             :
             the
             Christians
             chose
             rather
             to
             to
             dye
             than
             to
             worship
             God
             after
             this
             manner
             :
             the
             Romans
             would
             permit
             no
             other
             kind
             of
             Worship
             than
             their
             own
             :
             and
             when
             the
             Christians
             refused
             to
             joyn
             in
             their
             worship
             ,
             they
             could
             not
             believe
             ,
             let
             them
             say
             what
             they
             would
             ,
             that
             they
             worshipped
             
               that
               God
               whom
               all
               men
               know
               by
               the
               light
               Nature
               .
            
             The
             God
             of
             the
             Romans
             is
             
               the
               God
               worshipped
               after
               the
               Roman
               manner
            
             ;
             as
             the
             
               God
               of
               the
               Jews
            
             ,
             of
             the
             Turks
             ,
             and
             of
             the
             Christians
             is
             the
             God
             worshipped
             according
             to
             those
             
               several
               Laws
            
             ,
             although
             he
             be
             the
             
               same
               God
            
             
             in
             himself
             the
             
               Maker
               and
               Governour
               of
               the
               World.
            
             This
             place
             then
             doth
             imply
             no
             more
             ,
             than
             that
             the
             
               Roman
               Religion
            
             as
             it
             stood
             at
             that
             time
             and
             the
             Christian
             were
             inconsistent
             ;
             but
             it
             doth
             not
             follow
             from
             hence
             that
             the
             Romans
             did
             not
             intend
             to
             worship
             the
             
               Supreme
               God
            
             under
             the
             title
             of
             
               Jupiter
               O.
               M.
            
             
          
        
         
           
             R.
             P.
             
          
           
             Before
             we
             leave
             Tertullian
             ,
             I
             have
             something
             more
             to
             say
             to
             you
             concerning
             him
             :
             it
             is
             about
             a
             passage
             of
             his
             Book
             
               ad
               Scapulam
            
             cited
             by
             Dr.
             St.
             where
             he
             endeavours
             to
             prove
             that
             the
             Heathens
             Jupiter
             
               was
               the
               Supreme
               God
            
             ,
             
             
               by
               a
               miracle
               wrought
               upon
               the
               Heathens
               supplications
               to
               him
               under
               the
               name
               of
            
             Jove
             .
          
        
         
           
             P.
             D.
             
          
           
             Are
             you
             sure
             that
             Dr.
             St.
             ever
             meant
             any
             such
             thing
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               T.
               G.
            
             quotes
             his
             words
             ,
             God
             ,
             saith
             he
             ,
             
               shewed
               himself
               to
               be
               the
               powerful
               God
               by
               what
               he
               did
               upon
               their
               supplications
               to
               him
               under
               the
               name
               of
            
             Jove
             .
          
        
         
           
             P.
             D.
             
          
           
             But
             doth
             not
             Dr.
             St.
             expresly
             say
             ,
             
             
               that
               it
               was
               upon
               the
               prayers
               of
               Christians
               ,
               that
               miracle
               was
               wrought
               ?
            
          
        
         
           
             R.
             P.
             
          
           
             Yes
             ,
             
               T.
               G.
            
             takes
             notice
             of
             that
             ,
             and
             from
             thence
             proves
             that
             he
             wilfully
             corrupted
             Tertullians
             text
             ,
             and
             makes
             a
             very
             Tragical
             business
             of
             it
             .
             Methinks
             I
             see
             the
             great
             Dionysius
             with
             his
             
               Birchen
               
               Scepter
            
             walking
             round
             him
             ,
             
             telling
             him
             of
             his
             faults
             ,
             and
             then
             one
             or
             two
             lashes
             ;
             but
             lest
             his
             pain
             should
             be
             too
             soon
             at
             an
             end
             ,
             he
             takes
             off
             his
             hand
             ,
             and
             walks
             the
             other
             turn
             ,
             with
             a
             stern
             and
             Magisterial
             Countenance
             bidding
             others
             beware
             ,
             and
             telling
             them
             what
             an
             example
             he
             will
             make
             of
             him
             ,
             he
             laies
             on
             again
             ,
             with
             such
             a
             spring
             in
             his
             arm
             ,
             and
             so
             many
             repeated
             strokes
             ,
             that
             I
             even
             pity
             the
             poor
             Doctor
             ,
             and
             I
             could
             not
             think
             Dionysius
             himself
             could
             have
             expressed
             more
             severity
             on
             such
             an
             occasion
             ;
             but
             I
             consider
             ,
             it
             is
             against
             an
             Heretick
             ,
             and
             it
             is
             necessary
             sometimes
             to
             let
             you
             see
             how
             sharp
             we
             can
             be
             .
          
        
         
           
             P.
             D.
             
          
           
             You
             need
             not
             to
             tell
             us
             that
             ;
             but
             we
             had
             need
             to
             keep
             out
             of
             your
             lash
             as
             long
             as
             we
             can
             ,
             for
             we
             expect
             no
             great
             kindness
             from
             you
             ,
             if
             ever
             we
             fall
             under
             it
             .
             But
             why
             should
             
               T.
               G.
            
             think
             that
             Dr.
             St.
             designed
             to
             corrupt
             Tertullians
             sense
             in
             that
             place
             ,
             when
             himself
             had
             before
             owned
             that
             
               the
               miracle
               was
               wrought
               by
               the
               prayers
               of
               the
               Christians
               ?
            
             He
             would
             never
             have
             done
             this
             ,
             if
             he
             intended
             the
             other
             .
             I
             do
             confess
             the
             words
             ,
             as
             they
             lye
             ,
             are
             capable
             of
             that
             construction
             
               T.
               G.
            
             puts
             upon
             them
             ;
             but
             in
             common
             ingenuity
             they
             ought
             to
             be
             
             understood
             according
             to
             his
             own
             former
             sense
             of
             them
             ;
             unless
             the
             force
             of
             the
             argument
             lay
             in
             the
             other
             sense
             ;
             which
             I
             do
             not
             perceive
             it
             doth
             .
             For
             Dr.
             St.
             designed
             to
             prove
             in
             that
             place
             from
             Tertullian
             ,
             
             
               that
               the
               Heathens
               did
               acknowledge
               one
               Supreme
               God
               ,
               from
               the
               testimony
               of
               their
               Consciences
               ,
               and
               lifting
               up
               their
               hands
               and
               eyes
               to
               Heaven
               upon
               any
               great
               occasion
               :
            
             and
             then
             brings
             in
             those
             words
             before
             mentioned
             ;
             which
             are
             there
             produced
             for
             no
             other
             end
             ,
             but
             to
             shew
             that
             the
             
               same
               powerful
               God
               was
               owned
               by
               the
               Gentiles
               and
               Christians
            
             in
             that
             famous
             miracle
             .
             He
             did
             not
             intend
             there
             to
             prove
             ,
             as
             
               T.
               G.
            
             suggests
             ,
             that
             Jupiter
             
               whom
               they
               worshipped
               in
               the
               Capitol
               was
               this
               one
               Supreme
               Being
               ,
            
             from
             the
             testimony
             of
             Tertullian
             and
             the
             Miracle
             wrought
             by
             
               God
               himself
               upon
               the
               Heathens
               supplications
               to
               him
               under
               the
               name
               of
            
             Jove
             ;
             And
             where
             he
             did
             purposely
             set
             himself
             to
             prove
             this
             ,
             he
             there
             confesses
             that
             the
             miracle
             was
             wrought
             
               at
               the
               prayers
               of
               the
               Christians
               ,
            
             and
             that
             the
             whole
             Army
             made
             the
             exclamation
             ,
             
               Deo
               Deorum
               &
               qui
               solus
               potens
               ,
               whereby
               they
               did
               in
               Jovis
               nomine
               Deo
               nostro
               testimonium
               reddere
               ,
            
             saith
             Tertullian
             ;
             and
             Dr.
             St.
             adds
             
               that
               the
               Heathens
               did
               intend
               this
               honour
               to
               their
               own
            
             
             Jove
             .
             From
             whence
             it
             appears
             that
             all
             the
             force
             of
             the
             argument
             from
             this
             Testimony
             lies
             in
             this
             ,
             that
             the
             Heathens
             did
             confess
             there
             was
             
               one
               supreme
               and
               powerful
               God
               whom
               they
               called
            
             Jove
             .
             And
             this
             I
             say
             in
             Dr.
             
             St.'s
             name
             is
             the
             whole
             strength
             and
             force
             of
             his
             argument
             ,
             and
             that
             he
             never
             thought
             of
             what
             
               T.
               G.
            
             imposes
             upon
             him
             ,
             
               viz.
               that
               God
               wrought
               that
               miracle
               upon
               the
               supplications
               of
               the
               Heathens
               to
               prove
               that
            
             Jove
             
               was
               the
               true
               God
            
             :
             which
             was
             not
             necessary
             to
             his
             design
             .
             But
             I
             do
             insist
             upon
             it
             ,
             as
             an
             invincible
             proof
             of
             that
             which
             he
             intended
             ,
             the
             acknowledgement
             of
             
               one
               supreme
               God
               ,
               whom
               they
               called
            
             Jove
             .
             I
             do
             yield
             then
             ,
             that
             the
             miracle
             was
             wrought
             by
             the
             prayers
             of
             the
             Christians
             ;
             that
             the
             Christians
             did
             not
             pray
             to
             God
             under
             the
             name
             of
             Jove
             ;
             that
             the
             Heathens
             did
             attribute
             the
             honour
             of
             the
             miracle
             to
             their
             Jove
             ;
             that
             in
             the
             titles
             they
             gave
             to
             him
             on
             this
             occasion
             they
             did
             give
             testimony
             to
             the
             mighty
             power
             of
             that
             God
             whom
             the
             Christians
             worshipped
             ;
             I
             will
             not
             deny
             ,
             that
             
               M.
               Aurelius
            
             did
             write
             a
             Letter
             to
             the
             Senate
             ,
             wherein
             he
             acknowledged
             this
             miracle
             to
             be
             wrought
             by
             the
             Christians
             ,
             (
             although
             it
             may
             be
             that
             was
             not
             the
             Letter
             ,
             
             which
             is
             extant
             in
             Baronius
             )
             But
             after
             all
             these
             concessions
             ,
             I
             say
             ,
             that
             Dr.
             
             St.'s
             argument
             holds
             good
             ,
             that
             the
             
               Heathens
               did
               acknowledge
               one
               Supreme
               God
               under
               the
               name
               of
            
             Jove
             .
             For
             what
             could
             the
             Army
             mean
             else
             ,
             by
             that
             acclamation
             ,
             
               Deo
               Deorum
               &
               qui
               solus
               potens
               ?
            
             From
             whence
             it
             unavoidably
             follows
             ,
             that
             the
             Heathen
             Army
             did
             acknowledge
             one
             
               Supreme
               and
               Omnipotent
               God
            
             ,
             whom
             they
             called
             Jove
             :
             And
             in
             Antoninus
             his
             Column
             at
             Rome
             ,
             this
             God
             is
             described
             under
             the
             title
             of
             
               Jupiter
               Pluvius
            
             :
             therefore
             according
             to
             the
             sense
             of
             the
             Heathen
             Army
             ,
             this
             Jupiter
             was
             
               Deus
               Deorum
               ,
               &
               solus
               Potens
               .
               T.
               G.
            
             could
             not
             but
             see
             ,
             that
             herein
             lay
             the
             strength
             of
             Dr.
             
             St.'s
             argument
             ;
             but
             he
             dissembles
             it
             ,
             and
             makes
             him
             to
             aim
             at
             what
             he
             never
             thought
             of
             ,
             and
             catching
             hold
             of
             an
             ambiguous
             expression
             ,
             he
             runs
             away
             with
             that
             ,
             and
             uses
             him
             with
             more
             severity
             than
             ever
             
               Dionysius
               turned
               Pedant
               ,
               or
               reforming
               Stepmother
               used
               ,
            
             which
             are
             his
             own
             expressions
             upon
             a
             far
             less
             occasion
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             Tertullian
             
               distinguishes
               the
               true
               God
               from
               him
               who
               was
               worshipped
               under
               the
               name
               of
            
             Jove
             .
          
        
         
           
             P.
             D.
             
          
           
             I
             deny
             not
             ,
             that
             Tertullian
             doth
             
             distinguish
             the
             worship
             of
             the
             
               true
               God
            
             from
             the
             worship
             of
             Jove
             .
             And
             when
             the
             Heathens
             attributed
             such
             miracles
             to
             their
             Jupiter
             ,
             with
             a
             design
             thereby
             to
             justifie
             the
             
               Heathen
               Worship
            
             ,
             the
             Christians
             had
             great
             reason
             to
             stand
             upon
             this
             distinction
             ;
             and
             to
             complain
             that
             what
             the
             Christians
             obtained
             by
             prayers
             and
             fasting
             ,
             they
             attributed
             to
             their
             
               Jupiter
               ,
               i.
               e.
            
             what
             the
             Christians
             hoped
             would
             convince
             them
             of
             their
             Idolatry
             ,
             they
             used
             for
             an
             argument
             to
             prove
             that
             God
             was
             not
             displeased
             with
             it
             .
             But
             it
             doth
             not
             follow
             ,
             from
             any
             thing
             Tertullian
             hath
             said
             ,
             that
             he
             did
             not
             suppose
             the
             Heathens
             did
             not
             intend
             to
             worship
             the
             
               true
               God
            
             under
             their
             Jupiter
             ,
             when
             he
             confesses
             the
             greatest
             part
             of
             them
             did
             suppose
             one
             Supreme
             God
             ,
             and
             that
             the
             Christians
             worshipped
             the
             same
             God
             whom
             all
             men
             knew
             by
             the
             light
             of
             Nature
             .
          
        
         
           
             R.
             P.
             
          
           
             What
             say
             you
             to
             
               Clemens
               Alexandrinus
            
             ,
             
             
               who
               affirms
               the
               Gods
               of
               the
               Heathens
               to
               be
               Devils
               ;
               and
               among
               the
               rest
               he
               reckons
               up
            
             Jupiter
             
               himself
               ;
               so
               far
               was
               he
               from
               thinking
            
             Jupiter
             
               to
               be
               the
               true
               God
            
             ?
          
        
         
           
             P.
             D.
             
          
           
             Dr.
             St.
             had
             prevented
             this
             objection
             ,
             
             by
             saying
             that
             in
             that
             place
             Clemens
             speaks
             of
             the
             
               Poetical
               Theology
            
             ,
             
             and
             of
             Jupiter
             of
             Creet
             ;
             but
             withall
             he
             shews
             not
             only
             that
             Clemens
             doth
             acknowledge
             that
             all
             mankind
             had
             a
             natural
             knowledge
             of
             the
             true
             God
             ,
             
             but
             that
             they
             meant
             him
             under
             the
             name
             of
             Jupiter
             :
             and
             commends
             the
             manner
             of
             speaking
             concerning
             God
             as
             
               grave
               and
               decent
            
             ,
             where
             
               the
               Divine
               perfections
               are
               attributed
               to
            
             Jupiter
             :
             he
             quotes
             a
             saying
             of
             Xenocrates
             wherein
             he
             calls
             God
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               the
               Supreme
               Jove
            
             ,
             and
             some
             others
             of
             a
             like
             nature
             .
             Which
             seem
             to
             be
             as
             plain
             evidences
             as
             Dr.
             St.
             could
             desire
             .
             And
             what
             answer
             doth
             
               T.
               G.
            
             give
             to
             them
             ?
          
        
         
           
             R.
             P.
             
          
           
             He
             saith
             ,
             
             
               it
               doth
               not
               follow
               from
               hence
               that
               it
               was
               the
               sense
               of
            
             Clemens
             
               himself
               ,
               that
            
             Jupiter
             
               who
               was
               worshipped
               in
               the
               Temples
               was
               that
               true
               God.
               And
               his
               meaning
               was
               not
               to
               assert
            
             Jupiter
             
               to
               be
               that
               supreme
               Being
               ,
               but
               from
               the
               Epithets
               and
               Titles
               of
               Omniscient
               ,
               Omnipotent
               ,
            
             &c.
             
               which
               the
               Poets
               and
               Philosophers
               attributed
               unto
               God
               under
               the
               name
               of
            
             Jupiter
             ,
             
               to
               convince
               them
               ,
               that
               there
               was
               but
               one
               supreme
               Being
               ,
               Maker
               and
               Governour
               of
               the
               World.
               
            
          
        
         
           
             P.
             D.
             
          
           
             His
             design
             then
             was
             to
             convince
             them
             of
             that
             ,
             which
             he
             proves
             they
             all
             knew
             already
             .
             If
             they
             had
             such
             a
             knowledge
             
             of
             God
             ,
             as
             
               T.
               G.
            
             grants
             that
             Clemens
             doth
             prove
             from
             their
             Testimonies
             ,
             
             either
             it
             was
             the
             
               true
               God
            
             they
             knew
             ,
             or
             a
             
               false
               God
            
             or
             an
             Arch-devil
             .
             If
             the
             later
             ,
             they
             do
             not
             reach
             to
             what
             he
             brings
             them
             for
             ,
             which
             was
             to
             prove
             the
             inbred
             notion
             of
             one
             supreme
             Disposer
             of
             things
             ;
             if
             the
             former
             ,
             then
             all
             those
             Titles
             and
             Epithets
             did
             express
             the
             
               true
               God
            
             ;
             according
             to
             Clemens
             his
             own
             sense
             of
             them
             .
             But
             doth
             
               T.
               G.
            
             think
             
               that
               they
               gave
               the
               Titles
               and
               Epithets
               of
               Omnipotent
               ,
               Omniscient
               ,
            
             &c.
             
               to
               the
               Devil
            
             ?
             and
             that
             Clemens
             believed
             it
             at
             the
             same
             time
             ,
             when
             he
             proves
             from
             hence
             that
             all
             men
             have
             the
             natural
             knowledge
             of
             God
             ?
             If
             he
             can
             think
             so
             ,
             he
             must
             make
             Clemens
             a
             man
             of
             much
             reading
             ,
             but
             of
             no
             judgement
             .
             But
             I
             pray
             reflect
             a
             little
             ;
             
             
               T.
               G.
            
             confesses
             that
             Clemens
             saith
             ,
             
               that
               those
               Epithets
               were
               attributed
               to
            
             Jupiter
             
               with
               a
               great
               deal
               of
               decency
               and
               gravity
               concerning
               God
            
             ;
             then
             according
             to
             
               T.
               G.
            
             the
             Devil
             may
             
               very
               decently
               and
               gravely
            
             be
             said
             to
             be
             an
             
               omnipotent
               and
               omniscient
               Devil
            
             .
             For
             I
             pray
             observe
             but
             this
             one
             passage
             and
             you
             will
             find
             what
             pitiful
             shifts
             
               T.
               G.
            
             is
             put
             to
             .
             The
             things
             which
             the
             Poets
             attribute
             to
             Jupiter
             in
             express
             terms
             Clemens
             saith
             
               are
               
               spoken
               with
               great
               decorum
               of
               God
               :
            
             and
             at
             the
             same
             time
             he
             grants
             ,
             that
             they
             meant
             God
             by
             their
             Jupiter
             ;
             what
             then
             follows
             but
             that
             although
             they
             used
             the
             name
             Jupiter
             ,
             yet
             under
             that
             name
             they
             spake
             those
             thinks
             of
             God
             which
             were
             very
             agreeable
             to
             him
             .
             No
             ,
             saith
             
               T.
               G.
               this
               is
               not
               his
               meaning
               ,
               but
               that
               they
               spake
               those
               things
               concerning
               their
            
             Jupiter
             ,
             
               which
               being
               applied
               to
               the
               true
               God
               would
               be
               spoken
               with
               great
               gravity
               and
               decency
               .
            
             Which
             in
             plain
             terms
             is
             ,
             that
             they
             attributed
             the
             perfections
             of
             God
             to
             the
             Arch-devil
             ,
             which
             was
             very
             ill
             done
             of
             them
             one
             would
             think
             ,
             and
             horrible
             blasphemy
             ;
             but
             however
             ,
             saith
             
               T.
               G.
               these
               things
               may
               be
               said
               to
               be
               spoken
               with
               great
               gravity
               and
               decency
               concerning
               God
               ,
               because
               if
               you
               take
               them
               from
               the
               Devil
               and
               apply
               them
               to
               God
               ,
               they
               are
               decent
               expressions
               .
            
             Let
             us
             suppose
             
               James
               Naylor
            
             riding
             through
             the
             streets
             of
             Bristol
             assuming
             to
             himself
             the
             title
             of
             the
             Son
             of
             God
             ,
             and
             some
             of
             his
             followers
             crying
             
               Hosanna
               to
               the
               Son
               of
               David
               :
            
             would
             
               T.
               G.
            
             say
             
               this
               were
               spoken
               with
               decency
               a●d
               gravity
            
             ;
             because
             it
             would
             be
             so
             ,
             if
             it
             were
             rightly
             applied
             to
             his
             Son
             
               Christ
               Jesus
               ?
               T.
               G.
            
             doth
             not
             seem
             here
             to
             consider
             wherein
             the
             decency
             of
             speech
             lies
             ;
             for
             there
             is
             the
             greatest
             
             indecency
             ,
             nay
             blasphemy
             in
             the
             misapplication
             of
             the
             best
             titles
             and
             most
             glorious
             attributes
             .
             And
             were
             there
             no
             other
             reason
             to
             convince
             me
             of
             the
             sense
             of
             the
             Fathers
             in
             this
             matter
             ,
             this
             alone
             were
             sufficient
             ;
             that
             if
             T.
             G.'s
             hypothesis
             were
             true
             ,
             all
             those
             great
             things
             which
             the
             Heathens
             spake
             of
             their
             Jupiter
             were
             
               most
               abominable
               blasphemies
            
             ;
             for
             the
             
               Divine
               Perfections
            
             were
             attributed
             to
             the
             chief
             of
             Devils
             .
             And
             if
             to
             attribute
             the
             miraculous
             works
             of
             God
             to
             the
             Devil
             be
             
               the
               sin
               against
               the
               Holy
               Ghost
            
             ;
             what
             then
             is
             it
             to
             give
             to
             the
             Devil
             all
             the
             
               perfections
               of
               God
            
             himself
             ?
             And
             yet
             ,
             if
             
               T.
               G.
            
             say
             true
             ,
             the
             Fathers
             must
             believe
             that
             the
             most
             learned
             and
             wise
             of
             the
             Heathens
             did
             so
             ,
             when
             they
             spake
             of
             the
             Wisdom
             ,
             and
             Power
             ,
             and
             Goodness
             of
             their
             
               supreme
               Jupiter
            
             :
             and
             if
             they
             did
             believe
             they
             were
             guilty
             of
             such
             horrible
             blasphemy
             ,
             would
             they
             so
             often
             quote
             ,
             approve
             ,
             extol
             these
             sayings
             as
             they
             do
             ?
             Would
             they
             not
             rather
             have
             reproved
             ,
             censured
             ,
             condemned
             them
             for
             them
             ,
             as
             the
             most
             intolerable
             reproaches
             of
             the
             Divine
             Nature
             ?
             Would
             they
             have
             born
             such
             things
             in
             
               Plato
               ,
               Euripides
            
             or
             any
             other
             Philosopher
             or
             Poet
             ?
             For
             to
             call
             a
             Stone
             ,
             a
             Stock
             ,
             a
             dead
             Man
             ,
             a
             God
             ;
             
             to
             attribute
             life
             ,
             sense
             ,
             understanding
             to
             meer
             matter
             ;
             were
             tolerable
             blasphemies
             in
             comparison
             with
             making
             the
             Devil
             to
             be
             the
             
               supreme
               Governour
               of
               the
               world
            
             ;
             to
             be
             
               One
               and
               All
            
             ;
             to
             be
             
               infinite
               Wisdom
            
             as
             well
             as
             Power
             ;
             and
             yet
             all
             these
             must
             be
             thus
             given
             to
             the
             Devil
             by
             the
             wisest
             Poets
             and
             Philosophers
             which
             the
             Heathens
             ever
             had
             .
             Nay
             farther
             ,
             their
             best
             and
             most
             understanding
             men
             who
             are
             most
             commended
             by
             the
             Fathers
             themselves
             ,
             must
             be
             the
             greatest
             blasphemers
             of
             all
             others
             ,
             and
             be
             thought
             so
             by
             the
             Fathers
             at
             the
             same
             time
             when
             they
             magnifie
             their
             sayings
             ,
             for
             the
             
               Wisdom
               ,
               Gravity
            
             ,
             and
             Decency
             contained
             in
             them
             .
             This
             is
             so
             gross
             ,
             so
             wild
             ,
             so
             absurd
             an
             imagination
             as
             could
             hardly
             enter
             into
             any
             mans
             head
             who
             had
             any
             manner
             of
             esteem
             for
             the
             Fathers
             .
             And
             I
             would
             advise
             
               T.
               G.
            
             rather
             to
             let
             the
             Fathers
             quite
             alone
             ,
             than
             to
             fix
             such
             absurdities
             upon
             them
             .
          
        
         
           
             R.
             P.
             
          
           
             Methinks
             you
             are
             grown
             very
             warm
             of
             a
             sudden
             ;
             but
             I
             have
             another
             Father
             to
             cool
             you
             ,
             and
             he
             is
             
               Minucius
               Felix
            
             .
          
        
         
           
             P.
             D.
             
          
           
             He
             is
             but
             a
             Paterculus
             a
             
               very
               diminutive
               Father
            
             ,
             as
             
               T.
               G.
            
             speaks
             ;
             however
             I
             hope
             he
             is
             able
             to
             speak
             for
             himself
             .
          
        
         
           
           
             R.
             P.
             
          
           
             He
             saith
             ,
             
               the
               impure
               Spirits
               lurking
               in
               the
               consecrated
               statues
               gained
               to
               themselves
               the
               Authority
               and
               Esteem
               of
               a
               Deity
               that
               was
               there
               present
               .
            
          
        
         
           
             P.
             D.
             
          
           
             And
             what
             then
             ?
             How
             often
             must
             you
             be
             told
             ,
             that
             the
             question
             is
             not
             ,
             whether
             the
             Devils
             were
             not
             assisting
             in
             the
             practice
             of
             Idolatry
             ?
             which
             Dr.
             St.
             never
             questioned
             ;
             either
             by
             presence
             in
             consecrated
             Images
             ,
             or
             by
             assuming
             divine
             honours
             under
             the
             names
             of
             Deified
             men
             ;
             but
             this
             doth
             not
             come
             up
             to
             the
             question
             in
             hand
             ;
             which
             is
             ,
             whethers
             the
             Fathers
             did
             not
             believe
             they
             did
             intend
             to
             worship
             the
             
               supreme
               God
            
             under
             the
             name
             and
             Titles
             of
             
               Jupiter
               O.
               M.
            
             ?
             I
             will
             make
             this
             plain
             to
             you
             ,
             that
             if
             possible
             you
             may
             understand
             the
             difference
             of
             these
             questions
             .
             You
             know
             what
             boasts
             are
             made
             in
             your
             Church
             of
             the
             Miracles
             wrought
             by
             our
             Lady
             of
             such
             and
             such
             a
             place
             ,
             as
             of
             
               Mointague
               ,
               Hall
               ,
               Loretto
            
             ,
             &c.
             what
             do
             you
             mean
             by
             this
             ,
             but
             that
             such
             Images
             which
             are
             there
             of
             her
             did
             effect
             them
             ,
             not
             by
             the
             power
             of
             the
             Wood
             or
             Stone
             ,
             but
             of
             some
             spiritual
             power
             which
             was
             present
             in
             or
             about
             them
             ;
             suppose
             now
             a
             person
             who
             hath
             heard
             of
             the
             coming
             of
             Satan
             with
             
               signs
               and
               lying
               wonders
            
             ,
             should
             believe
             that
             the
             
             
               evil
               spirits
            
             did
             endeavour
             to
             retrieve
             Idolatry
             in
             the
             Christian
             World
             after
             the
             way
             by
             which
             they
             advanced
             it
             in
             the
             Heathen
             World
             ;
             and
             so
             concludes
             that
             they
             work
             these
             pretended
             miracles
             ,
             might
             not
             such
             a
             one
             say
             ,
             
               that
               impure
               spirits
               lurk
               in
               your
               consecrated
               Images
               ,
               and
               there
               receive
               Divine
               Worship
               under
               the
               names
               of
               Saints
               and
               Angels
            
             ;
             and
             yet
             at
             the
             same
             time
             believe
             that
             you
             worship
             
               one
               supreme
               God
            
             ?
          
        
         
           
             R.
             P.
             
          
           
             But
             here
             the
             case
             is
             different
             ;
             for
             Minucius
             saith
             ,
             that
             Saturn
             ,
             
             and
             Serapis
             ,
             and
             Jupiter
             
               (
               mark
               that
               )
               confess
               themselves
               to
               be
               Devils
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Two
             wayes
             Jupiter
             might
             be
             a
             Devil
             ,
             and
             yet
             not
             prejudice
             Dr.
             
             St.'s
             assertion
             .
             (
             1.
             )
             As
             he
             assumed
             the
             honours
             given
             to
             the
             
               Poetical
               Jupiter
            
             ;
             who
             was
             really
             a
             Prince
             of
             Creet
             ;
             but
             the
             Poets
             by
             attributing
             to
             him
             the
             villanies
             of
             many
             others
             (
             as
             to
             the
             ravishing
             of
             women
             ,
             &c.
             )
             had
             made
             him
             one
             of
             the
             greatest
             monsters
             of
             Wickedness
             that
             ever
             was
             ;
             and
             therefore
             it
             was
             no
             wonder
             the
             Devil
             should
             be
             worshipped
             under
             his
             name
             ;
             not
             intentionally
             but
             terminatively
             ,
             in
             as
             much
             ,
             as
             all
             this
             worship
             ended
             in
             the
             service
             of
             the
             Devil
             ,
             who
             was
             alwayes
             very
             active
             to
             subdue
             the
             minds
             
             of
             men
             to
             the
             Folly
             and
             Wickedness
             of
             Idolatry
             .
             (
             2.
             )
             As
             he
             was
             busie
             about
             
               consecrated
               Images
            
             ,
             even
             to
             the
             
               supreme
               Jupiter
            
             .
             Thus
             although
             the
             Greeks
             and
             Romans
             might
             set
             up
             Images
             with
             Scepters
             ,
             and
             Globes
             ,
             and
             Thunderbolts
             in
             their
             hands
             ,
             on
             purpose
             to
             declare
             that
             they
             intended
             to
             worship
             the
             
               supreme
               God
            
             by
             them
             ;
             yet
             this
             way
             of
             worship
             being
             so
             disagreeable
             to
             the
             Divine
             Nature
             and
             Perfections
             ,
             God
             might
             justly
             suffer
             the
             impure
             Spirits
             to
             be
             active
             in
             those
             very
             Images
             ,
             which
             were
             consecrated
             to
             himself
             :
             and
             they
             might
             by
             this
             means
             run
             away
             with
             that
             honour
             which
             they
             intended
             to
             give
             to
             the
             
               Divine
               Majesty
            
             .
             But
             the
             Question
             still
             remains
             ,
             whether
             notwithstanding
             all
             this
             ,
             the
             Heathens
             did
             not
             design
             to
             worship
             the
             
               supreme
               God
            
             under
             the
             name
             of
             Jove
             ?
             and
             nothing
             of
             this
             nature
             doth
             shew
             that
             the
             Fathers
             believed
             the
             contrary
             ;
             and
             as
             to
             
               Minucius
               Felix
            
             ,
             Dr.
             St.
             had
             produced
             a
             material
             passage
             out
             of
             him
             to
             prove
             ,
             
               that
               they
               who
               make
               Jove
               the
               chief
               God
               ,
               are
               only
               deceived
               in
               the
               name
               ,
               but
               agree
               in
               the
               power
               .
            
          
        
         
           
             R.
             P.
             
          
           
             I
             am
             glad
             you
             mention
             that
             place
             ;
             for
             
               T.
               G.
            
             hath
             at
             large
             proved
             
               that
               Dr.
            
             St.
             
               hath
               corrupted
               both
               the
               sense
               
               and
               words
               of
            
             Minucius
             
               to
               make
               him
               speak
               as
               he
               would
               have
               him
               .
            
             
          
        
         
           
             P.
             D.
             
          
           
             I
             am
             now
             so
             used
             to
             these
             false
             and
             shameless
             charges
             of
             
               T.
               G.
            
             about
             Dr.
             
             St.'s
             
               corrupting
               of
               Authors
            
             ,
             that
             I
             dare
             stand
             the
             shock
             ,
             let
             
               T.
               G.
            
             make
             use
             of
             all
             his
             strength
             and
             skill
             .
          
        
         
           
             R.
             P.
             
          
           
             T.
             G.
             saith
             ,
             that
             Minucius
             
               intended
               nothing
               less
               than
               to
               assert
            
             Jupiter
             
               to
               be
               the
               one
               supreme
               God
               ;
               but
               that
               he
               argued
               only
            
             ad
             hominem
             
               (
               as
               we
               say
               )
               from
               what
               the
               wiser
               Heathens
               pretended
               they
               thought
               of
            
             Jupiter
             ,
             
               that
               they
               ought
               to
               acknowledge
               but
               one
               supreme
               God
               ,
               Maker
               and
               Governour
               of
               the
               World
               :
               and
               the
               design
               and
               sense
               of
            
             Minucius
             
               was
               this
               ,
               That
               although
               they
               were
               deceived
               in
               their
               pretence
               of
               assigning
            
             Jupiter
             
               to
               be
               the
               supreme
               God
               ;
               yet
               by
               what
               they
               affirmed
               of
               him
               ,
            
             viz.
             
               that
               he
               was
               the
               Prince
               or
               the
               Chief
               ,
               and
               the
               Poets
               setting
               forth
               one
               Father
               of
               Gods
               and
               Men
               ,
               they
               were
               sufficiently
               convinced
               ,
               that
               they
               ought
               to
               acknowledge
               but
               one
               supreme
               and
               undivided
               Power
               ,
               by
               which
               the
               world
               was
               made
               and
               governed
               ;
               which
               was
               the
               point
            
             Minucius
             
               was
               proving
               in
               that
               place
               .
               But
               the
               Dr.
               by
               putting
               in
               and
               leaving
               out
               what
               he
               thought
               might
               make
               for
               his
               advantage
               ,
               hath
               corrupted
               the
               very
               Text
               of
            
             Minucius
             ,
             
               to
               make
               it
               speak
               his
               sense
               .
            
          
        
         
           
           
             P.
             D.
             
          
           
             A
             very
             heavy
             charge
             !
             But
             what
             if
             there
             be
             no
             ground
             for
             all
             this
             ?
             Is
             not
             
               T.
               G.
            
             a
             man
             of
             admirable
             dexterity
             ,
             and
             unparallel'd
             ingenuity
             ?
             I
             will
             take
             T.
             G.'s
             own
             translation
             of
             the
             words
             ;
             and
             if
             from
             thence
             all
             that
             Dr.
             St.
             saith
             ,
             doth
             follow
             ,
             there
             can
             be
             certainly
             no
             cause
             for
             all
             these
             clamours
             .
             
               Those
               also
            
             ,
             saith
             he
             ,
             
               who
               will
               have
            
             Jupiter
             
               to
               be
               the
               Prince
               or
               Chief
               ,
               are
               deceived
               in
               the
               name
               ,
               but
               agree
               as
               to
               the
               Vnity
               of
               Power
               .
            
             The
             matter
             lies
             within
             a
             narrow
             compass
             :
             Either
             they
             who
             agreed
             as
             to
             the
             
               Vnity
               of
               Power
            
             and
             called
             that
             Power
             by
             the
             name
             of
             Jove
             did
             mean
             the
             
               same
               God
            
             with
             Minucius
             ,
             or
             not
             .
             If
             they
             meant
             the
             
               same
               God
            
             ,
             Dr.
             St.
             gives
             the
             true
             sense
             of
             Minucius
             ,
             for
             then
             they
             who
             make
             
               Jove
               the
               chief
               God
            
             are
             
               only
               deceived
               in
               the
               name
               and
               agree
               in
               the
               Power
               :
            
             (
             and
             it
             is
             ridiculous
             Pedantry
             to
             quarrel
             at
             his
             translating
             ,
             
               Qui
               Jovem
               Principem
               volunt
               ,
               They
               who
               make
               Jove
               the
               chief
               God
               :
            
             and
             for
             putting
             in
             only
             ,
             it
             is
             no
             more
             than
             the
             sense
             implyes
             ,
             for
             if
             they
             agree
             in
             the
             thing
             ,
             they
             must
             be
             only
             deceived
             in
             the
             name
             .
             )
             This
             is
             therefore
             the
             single
             point
             to
             be
             debated
             ,
             whether
             according
             to
             Minucius
             they
             understood
             the
             
               same
               God
            
             or
             not
             ?
             And
             to
             make
             this
             out
             I
             desire
             
             no
             other
             method
             than
             what
             
               T.
               G.
            
             proposes
             ,
             viz.
             to
             consider
             the
             design
             of
             Minucius
             in
             that
             place
             .
             
               Providence
               being
               supposed
            
             ,
             he
             saith
             ,
             
               the
               question
               is
               whether
               the
               world
               be
               Governed
               by
               one
               ,
               or
               more
               ,
               and
               after
               other
               arguments
               for
               Monarchical
               Government
               in
               general
               ,
               he
               produces
               the
               consent
               of
               mankind
               in
               lifting
               up
               their
               hands
               to
               Heaven
               ,
               and
               calling
               upon
               God
               ,
               and
               saying
               ,
               God
               is
               great
               ,
               God
               is
               true
               ,
               and
               if
               God
               give
               .
               Is
               this
               ,
            
             saith
             he
             ,
             
               the
               voice
               of
               Nature
               in
               the
               common
               people
               ,
               or
               the
               confession
               of
               a
               Christian
               ?
            
             Where
             nothing
             can
             be
             more
             evident
             ,
             than
             the
             consent
             between
             the
             voice
             of
             Nature
             ,
             and
             
               the
               confession
               of
               a
               Christian
            
             as
             to
             the
             
               same
               God.
            
             And
             then
             it
             immediately
             follows
             .
             
               Et
               qui
               Jovem
               Principem
               volunt
               ,
               falluntur
               in
               nomine
               ,
               sed
               de
               unâ
               Potestate
               consentiunt
               .
            
             These
             agree
             too
             as
             to
             the
             Vnity
             of
             
               Power
               ,
               who
               would
               have
               Jove
               to
               be
               Chief
               .
            
             Is
             there
             not
             all
             the
             reason
             that
             may
             be
             ,
             to
             understand
             this
             agreement
             to
             be
             with
             those
             mentioned
             before
             ;
             viz.
             
               the
               common
               people
            
             and
             Christians
             ,
             who
             all
             consent
             in
             the
             Vnity
             of
             Power
             ;
             but
             these
             call
             that
             Power
             by
             the
             name
             of
             Jove
             ;
             and
             although
             Minucius
             thinks
             they
             are
             deceived
             in
             attributing
             that
             
               name
               to
               God
            
             ,
             yet
             he
             yields
             that
             they
             agreed
             in
             the
             thing
             .
             This
             is
             the
             plain
             
             and
             easie
             sense
             of
             Minucius
             ;
             Let
             us
             now
             consider
             T.
             G.'s
             sense
             of
             these
             words
             ,
             and
             see
             how
             well
             that
             agrees
             with
             his
             design
             .
             His
             sense
             is
             this
             ;
             
               They
               who
               would
               have
            
             Jupiter
             
               to
               be
               the
               Prince
               or
               Chief
               ,
               were
               agreed
               as
               to
               the
               Vnity
               of
               Power
               ,
               but
               were
               so
               much
               deceived
               ,
               not
               only
               in
               the
               name
               ,
               but
               in
               the
               thing
               it self
               ,
               that
               they
               attributed
               this
               Power
               ,
               not
               to
               God
               but
               to
               the
               Devil
               .
            
             For
             ,
             saith
             T.
             G.
             
               Minucius
               his
               own
               thoughts
               were
               ,
               that
               this
            
             Jupiter
             
               was
               a
               Devil
            
             .
             Let
             this
             be
             supposed
             ,
             and
             his
             meaning
             is
             this
             ,
             
               The
               common
               People
               call
               upon
               God
               ,
               and
               say
               ,
               God
               is
               true
               ,
               God
               is
               great
            
             ;
             and
             
               therein
               agree
               with
               the
               confession
               of
               Christians
               ;
               and
               they
               who
               will
               have
            
             Jove
             ,
             i.
             e.
             
               the
               Devil
               to
               be
               the
               Chief
               of
               Gods
               ,
               do
               agree
               as
               to
               the
               Vnity
               of
               Power
               .
            
             They
             who
             make
             God
             to
             be
             Chief
             ,
             and
             the
             Devil
             to
             be
             Chief
             ,
             do
             both
             agree
             that
             one
             is
             Chief
             I
             grant
             :
             but
             will
             any
             man
             of
             common
             sense
             say
             only
             
               that
               these
               are
               deceived
               in
               the
               name
               ,
            
             who
             thinks
             at
             the
             same
             time
             ,
             they
             mean
             the
             Devil
             ?
             Are
             they
             not
             deceived
             in
             much
             more
             than
             
               the
               name
            
             ,
             in
             the
             
               very
               thing
            
             it self
             ?
             Do
             they
             not
             set
             up
             an
             Vsurper
             instead
             of
             God
             ,
             and
             his
             most
             inveterate
             enemy
             ,
             and
             attribute
             infinite
             and
             
               undivided
               power
            
             to
             him
             ?
             And
             is
             this
             dwindling
             expression
             fit
             for
             a
             Christian
             ,
             to
             say
             only
             ,
             
               falluntur
               
               in
               nomine
               ,
               they
               are
               deceived
               in
               the
               name
               ?
            
             No
             :
             but
             he
             ought
             to
             have
             told
             them
             ,
             they
             were
             deceived
             much
             more
             in
             the
             thing
             than
             in
             the
             name
             .
             It
             was
             but
             a
             trifle
             in
             comparison
             what
             name
             they
             used
             ,
             if
             their
             sense
             and
             meaning
             were
             good
             .
             Call
             him
             Jove
             or
             what
             they
             pleased
             ,
             if
             they
             meant
             the
             
               same
               thing
            
             ,
             it
             was
             only
             a
             difference
             about
             a
             name
             :
             but
             if
             they
             did
             really
             attribute
             the
             
               Divine
               perfections
               to
               the
               Devil
            
             ,
             this
             was
             a
             crime
             of
             the
             highest
             nature
             ,
             it
             was
             
               notorious
               blasphemy
            
             ;
             and
             no
             true
             Christian
             could
             pass
             it
             over
             so
             gently
             and
             slightly
             ,
             as
             Minucius
             doth
             ,
             if
             he
             were
             of
             T.
             G.'s
             opinion
             .
             But
             to
             convince
             us
             that
             he
             was
             far
             from
             it
             ;
             he
             afterwards
             produces
             the
             consent
             of
             Philosophers
             with
             the
             
               Christians
               ,
               so
            
             he
             saith
             ,
             (
             in
             the
             same
             page
             of
             the
             
               Leyden
               Edition
               )
               that
               they
               did
               consent
               with
               them
               :
            
             and
             surely
             it
             was
             
               no
               consent
               with
               Christians
            
             to
             give
             the
             
               divine
               perfections
            
             to
             the
             Devil
             .
             Speaking
             of
             Thales
             ,
             he
             saith
             ,
             
               Vides
               Philosophi
               principalis
               nobiscum
               penitus
               opinionem
               consonare
               .
            
             (
             I
             forbear
             to
             translate
             lest
             
               T.
               G.
            
             should
             want
             matter
             to
             fill
             up
             some
             empty
             pages
             as
             he
             did
             by
             proving
             that
             volunt
             doth
             not
             signifie
             making
             ,
             &c.
             )
             However
             ,
             Minucius
             shews
             ,
             that
             this
             Prince
             of
             Philosophers
             
             did
             fully
             agree
             with
             the
             Christians
             .
             Wherein
             I
             beseech
             you
             ?
             in
             attributing
             that
             power
             to
             the
             Devil
             which
             they
             give
             to
             God
             ?
             this
             is
             an
             agreement
             which
             I
             dare
             say
             ,
             
               no
               Christian
            
             would
             ever
             own
             .
             And
             therefore
             it
             must
             be
             ,
             in
             acknowledging
             the
             
               same
               Divine
               Being
            
             which
             the
             Christians
             did
             .
             And
             after
             he
             hath
             reckoned
             up
             the
             several
             opinions
             of
             the
             most
             noted
             Philosophers
             ,
             he
             hath
             this
             remarkable
             expression
             ;
             
               Exposui
               opiniones
               omnium
               fere
               Philosophorum
               ,
               quibus
               illustrior
               gloria
               est
               Deum
               unum
               multis
               licet
               designasse
               nominibus
               :
               I
               have
               set
               down
               the
               opinions
               of
               almost
               all
               the
               famous
               Philosophers
               ,
               who
               all
               set
               forth
               one
               God
               though
               under
               many
               names
               :
            
             And
             lest
             any
             should
             fall
             into
             T.
             G.'s
             extravagant
             imagination
             ,
             that
             this
             was
             not
             a
             
               consent
               in
               the
               same
               Being
            
             ,
             but
             as
             to
             a
             meer
             
               Vnity
               of
               Power
            
             ,
             though
             lodged
             in
             the
             Devil
             himself
             ,
             he
             adds
             these
             words
             ,
             
               Vt
               quivis
               arbitretur
               ,
               aut
               nunc
               Christianos
               philosophos
               esse
               ,
               aut
               philosophos
               fuisse
               jam
               tunc
               Christianos
               .
            
             Let
             
               T.
               G.
            
             construe
             this
             to
             his
             sense
             ,
             if
             he
             can
             for
             his
             heart
             .
             Would
             any
             man
             in
             the
             World
             ,
             who
             believed
             the
             
               Heathens
               supreme
               God
               to
               be
               the
               Devil
               ,
            
             have
             said
             ,
             either
             that
             the
             Christians
             now
             were
             Philosophers
             ,
             or
             
               the
               Philosophers
               then
               were
               
               Christians
               :
               i.
               e.
            
             that
             those
             who
             asserted
             that
             God
             ,
             and
             those
             who
             said
             ,
             the
             Devil
             were
             
               supreme
               Governour
               of
               the
               world
            
             ,
             were
             of
             the
             
               same
               opinion
            
             .
             Which
             is
             so
             foolish
             ,
             so
             ridiculous
             an
             assertion
             ,
             that
             I
             wonder
             to
             find
             
               T.
               G.
            
             resolve
             to
             maintain
             it
             .
             And
             I
             now
             desire
             you
             ,
             or
             any
             man
             to
             judge
             whether
             
               the
               half
               dozen
               Fathers
            
             T.
             G.
             hath
             produced
             before
             Origen
             can
             amount
             to
             a
             Covie
             of
             One.
             I
             have
             exercised
             great
             patience
             in
             examining
             these
             testimonies
             ,
             and
             not
             after
             T.
             G.'s
             way
             turned
             off
             all
             the
             rest
             ,
             because
             one
             was
             defective
             ;
             and
             if
             you
             have
             any
             more
             that
             speak
             to
             the
             point
             ,
             I
             am
             content
             to
             give
             you
             all
             the
             satisfaction
             you
             can
             desire
             ,
             provided
             they
             prove
             more
             than
             that
             in
             general
             ,
             
               the
               Gentiles
               sacrificed
               to
               Devils
            
             ,
             which
             was
             never
             denied
             .
          
        
         
           
             R.
             P.
             
          
           
             T.
             G.
             produces
             the
             Testimonies
             of
             
               Eusebius
               ,
               Athanasius
            
             ,
             S.
             Cyprian
             ,
             
             S.
             Chrysostom
             ,
             S.
             Hierom
             and
             others
             .
          
        
         
           
             P.
             D.
             
          
           
             To
             what
             purpose
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               To
               prove
               that
               they
               were
               wicked
               spirits
               who
               delighted
               in
               their
               worship
               and
               Sacrifices
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Who
             ever
             denyed
             this
             ?
             Will
             
               T.
               G.
            
             quote
             the
             Fathers
             from
             one
             end
             to
             the
             other
             to
             prove
             
               that
               all
               men
               are
               sinners
            
             ?
             Name
             me
             those
             who
             seem
             to
             
             speak
             to
             the
             poin●
             ,
             and
             I
             will
             answer
             them
             .
          
        
         
           
             R.
             P.
             
          
           
             You
             cannot
             deny
             that
             
               Arnobius
               ,
               Lactantius
            
             ,
             and
             S.
             Augustin
             do
             speak
             to
             the
             point
             about
             Jove
             
               being
               worshipped
               as
               the
               supreme
               God
               ,
            
             will
             you
             hear
             them
             ?
          
        
         
           
             P.
             D.
             
          
           
             Yes
             ;
             what
             have
             you
             to
             say
             more
             about
             them
             ?
          
        
         
           
             R.
             P.
             
          
           
             
             Arnobius
             saith
             ,
             that
             Jupiter
             O.
             M.
             
               to
               whom
               the
               Capitol
               was
               Dedicated
               was
               not
               the
               true
               omnipotent
               God
               :
            
             and
             
               Lactantius
               makes
            
             Jupiter
             
               the
               King
               of
               those
               Celestial
               Gods
               ,
               which
               the
               evil
               spirits
               feigned
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Are
             not
             these
             the
             
               two
               persons
            
             whom
             Dr.
             St.
             goes
             about
             to
             excuse
             for
             applying
             the
             
               Poetical
               Fables
            
             to
             
               Jupiter
               O.
               M.
            
             ?
          
        
         
           
             R.
             P.
             
          
           
             
             
               That
               is
               a
               fine
               way
               of
               defending
               the
               Fathers
               ,
               to
               take
               the
               parts
               of
               the
               Heathens
               against
               them
            
             ;
             as
             Dr.
             St.
             doth
             .
          
        
         
           
             P.
             D.
             
          
           
             He
             never
             doth
             it
             as
             to
             the
             main
             of
             the
             cause
             ,
             as
             to
             any
             of
             them
             (
             which
             were
             to
             take
             the
             part
             of
             Idolatry
             against
             Christianity
             ;
             which
             in
             my
             opinion
             ,
             others
             are
             far
             more
             lyable
             to
             the
             guilt
             of
             than
             he
             )
             nor
             doth
             he
             charge
             any
             of
             them
             with
             wholly
             mistaking
             the
             state
             of
             the
             Question
             ;
             but
             he
             instanceth
             in
             two
             Rhetoricians
             
             (
             who
             must
             be
             excused
             in
             many
             other
             things
             ,
             as
             it
             were
             easie
             to
             shew
             )
             and
             he
             saith
             of
             them
             ,
             that
             they
             could
             not
             forbear
             giving
             a
             cast
             of
             their
             former
             imployment
             in
             this
             matter
             .
             And
             when
             Dr.
             St.
             saith
             ,
             we
             ought
             not
             to
             charge
             the
             Heathens
             with
             more
             than
             they
             were
             guilty
             of
             ;
             doth
             
               T.
               G.
            
             think
             we
             ought
             ?
             but
             I
             am
             of
             another
             opinion
             ,
             though
             we
             should
             grant
             their
             
               supreme
               God
            
             to
             be
             a
             Devil
             ,
             for
             
               we
               ought
               to
               give
               the
               Devil
               his
               due
               .
            
          
        
         
           
             R.
             P.
             
          
           
             But
             what
             say
             you
             to
             S.
             Augustin
             whom
             Dr.
             St.
             represents
             as
             the
             most
             baffled
             by
             the
             Heathens
             in
             this
             point
             ?
             
             
               Is
               not
               this
               kind
               of
               procedure
               more
               suitable
               to
               the
               design
               of
            
             Julian
             ,
             
               than
               of
               the
               Reformation
            
             ?
          
        
         
           
             P.
             D.
             
          
           
             Cannot
             a
             man
             write
             against
             your
             Idolatry
             ,
             but
             he
             must
             be
             another
             
               Julian
               ?
               i.
               e.
            
             a
             man
             cannot
             write
             like
             a
             Christian
             ,
             but
             he
             must
             be
             an
             Apostate
             .
             Are
             you
             the
             
               only
               Christians
            
             in
             the
             world
             ?
             and
             your
             peculiar
             doctrines
             the
             only
             Christianity
             ?
             If
             it
             be
             ,
             it
             is
             a
             Christianity
             ,
             which
             the
             
               Christian
               Church
            
             never
             knew
             in
             its
             best
             Ages
             ;
             a
             Christianity
             never
             taught
             by
             Christ
             nor
             his
             Apostles
             .
             but
             for
             S.
             Augustin
             ,
             
             I
             do
             not
             find
             that
             Dr.
             St.
             thinks
             him
             in
             the
             least
             baffled
             in
             this
             matter
             ;
             but
             being
             a
             learned
             and
             ingenuous
             man
             ,
             he
             saith
             ,
             
             
               that
               he
               quitted
               the
               argument
               from
               the
               Poetical
               Fables
               concerning
            
             Jupiter
             ,
             and
             reduced
             the
             controversie
             to
             its
             true
             point
             ,
             about
             the
             Idolatry
             committed
             in
             the
             worship
             of
             
               inferiour
               Deities
            
             .
             But
             what
             an
             itch
             of
             calumniating
             had
             seized
             
               T.
               G.
            
             when
             he
             could
             not
             hold
             from
             paralleling
             Dr.
             St.
             with
             Julian
             meerly
             for
             giving
             an
             account
             of
             the
             state
             of
             the
             Controversie
             about
             Idolatry
             ,
             as
             it
             was
             managed
             by
             S.
             Augustin
             ?
          
        
         
           
             R.
             P.
             
          
           
             This
             leads
             us
             into
             another
             weighty
             subject
             ,
             viz.
             
               on
               what
               account
               the
               Fathers
               charged
               the
               Heathens
               with
               Idolatry
               .
            
          
        
         
           
             P.
             D.
             
          
           
             I
             grant
             it
             is
             so
             ,
             and
             tends
             very
             much
             to
             the
             right
             understanding
             the
             nature
             of
             it
             .
             And
             what
             account
             doth
             
               T.
               G.
            
             give
             of
             it
             ?
          
        
         
           
             R.
             P.
             
          
           
             I
             assure
             you
             
               T.
               G.
            
             shews
             himself
             to
             be
             a
             man
             very
             well
             versed
             in
             the
             Fathers
             ,
             and
             seems
             to
             have
             them
             at
             his
             Fingers
             ends
             ;
             nay
             ,
             he
             hath
             such
             great
             plenty
             of
             them
             ,
             that
             they
             serve
             him
             not
             only
             for
             freight
             but
             for
             ballast
             too
             ;
             filling
             his
             Margent
             as
             well
             as
             his
             Book
             with
             
             them
             :
             and
             had
             he
             not
             studied
             brevity
             ,
             he
             might
             have
             outdone
             the
             Dr.
             himself
             
               in
               being
               Voluminous
            
             .
             
          
        
         
           
             P.
             D.
             
          
           
             No
             doubt
             of
             it
             ;
             if
             he
             had
             a
             mind
             to
             produce
             all
             that
             the
             Fathers
             say
             on
             the
             subject
             of
             
               Heathen
               Idolatry
            
             ;
             but
             let
             us
             pare
             off
             all
             impertinencies
             which
             tend
             only
             to
             amuse
             and
             confound
             a
             Reader
             ,
             and
             keep
             close
             to
             our
             subject
             .
             Tell
             me
             on
             what
             account
             
               T.
               G.
            
             saith
             ,
             the
             Fathers
             did
             charge
             the
             Heathens
             with
             Idolatry
             .
          
        
         
           
             R.
             P.
             
          
           
             I
             suppose
             it
             may
             be
             reduced
             to
             these
             following
             .
             (
             1.
             )
             
               In
               worshipping
               their
               Images
               for
               Gods.
            
             (
             2.
             )
             
               In
               worshipping
               a
               multitude
               of
               false
               Gods.
            
             (
             3.
             )
             
               In
               worshipping
               the
               Creatures
               and
               not
               the
               Creator
               .
            
             And
             as
             to
             every
             one
             of
             these
             he
             shews
             how
             false
             Dr.
             
             St.'s
             parallel
             is
             of
             the
             
               Heathen
               Idolatry
            
             and
             the
             worship
             practised
             and
             allowed
             in
             our
             Church
             .
          
        
         
           
             P.
             D.
             
          
           
             I
             pray
             begin
             with
             the
             first
             of
             these
             ;
             and
             let
             us
             hear
             what
             account
             
               T.
               G.
            
             gives
             of
             the
             
               Heathen
               Idolatry
            
             in
             the
             
               Worship
               of
               Images
            
             .
          
        
         
           
             R.
             P.
             
          
           
             
               The
               Images
            
             ,
             he
             saith
             ,
             
             
               were
               erected
               to
               the
               memory
               of
               dead
               men
               ,
               whom
               the
               people
               out
               of
               flattery
               or
               affection
               had
               placed
               in
               Heaven
               ;
               but
               evil
               Spirits
               as
               it
               were
               incorporated
               themselves
               in
               those
               Images
               ;
               and
               by
               
               working
               strange
               things
               about
               those
               who
               worshipt
               them
               ,
               they
               gained
               the
               reputation
               of
               Gods
               ;
               and
               consequently
               the
               Images
               were
               held
               to
               be
               Gods
               ,
               and
               worshipped
               as
               such
               .
            
          
        
         
           
             P.
             D.
             
          
           
             I
             am
             far
             from
             being
             satisfied
             with
             this
             account
             of
             the
             
               Heathen
               Idolatry
            
             in
             the
             Worship
             of
             Images
             .
             For
             when
             a
             man
             pretends
             to
             give
             an
             account
             of
             a
             thing
             ,
             there
             are
             three
             things
             he
             ought
             to
             regard
             ;
             First
             ,
             that
             it
             be
             full
             ;
             Secondly
             ,
             that
             it
             be
             clear
             and
             distinct
             ;
             Thirdly
             ,
             that
             it
             be
             general
             .
             But
             I
             shall
             shew
             you
             ,
             that
             this
             account
             fails
             in
             all
             those
             particulars
             ,
             and
             withall
             that
             it
             doth
             not
             clear
             the
             
               Image
               worship
               of
               the
               Roman
               Church
               .
            
          
           
             (
             1.
             )
             That
             it
             is
             not
             full
             ,
             because
             it
             supposes
             all
             their
             Idolatry
             as
             to
             Images
             to
             lye
             in
             taking
             the
             
               Images
               of
               Deified
               men
               for
               Gods
               on
               the
               account
               of
               the
               presence
               of
               evil
               Spirits
               in
               them
               .
            
             But
             I
             find
             another
             reason
             alledged
             out
             of
             the
             Fathers
             against
             the
             Worship
             of
             Images
             by
             Dr.
             St.
             which
             
               T.
               G.
            
             takes
             no
             notice
             at
             all
             of
             ;
             
             viz.
             that
             
               Image
               Worship
            
             was
             
               very
               unsuitable
               to
               the
               Divine
               Nature
               ,
            
             as
             well
             as
             
               repugnant
               to
               the
               Will
               of
               God
            
             ;
             and
             although
             the
             latter
             reason
             may
             seem
             to
             hold
             only
             for
             those
             who
             received
             the
             Scriptures
             ,
             yet
             the
             former
             doth
             extend
             to
             all
             mankind
             .
             For
             he
             shews
             from
             the
             Fathers
             ,
             that
             Zeno
             the
             
             
               Stoick
               ,
               Antisthenes
               ,
               Xenophon
               ,
               Numa
            
             and
             others
             condemned
             the
             Worship
             of
             Images
             on
             this
             account
             ,
             
               because
               they
               were
               a
               disparagement
               of
               the
               Divine
               Nature
               .
            
             And
             for
             this
             ,
             he
             produces
             the
             Testimonies
             of
             
               Clemens
               Alexandrinus
               ,
               Justin
               Martyr
               ,
               Athenagoras
               ,
               Origen
               ,
               Lactantius
            
             and
             many
             others
             .
             Is
             this
             account
             true
             ,
             or
             false
             ?
             if
             false
             ,
             why
             is
             it
             not
             proved
             to
             be
             so
             ?
             if
             true
             ,
             why
             is
             it
             not
             allowed
             ?
             Is
             this
             fair
             or
             honest
             dealing
             ,
             in
             pretending
             to
             answer
             ,
             and
             not
             taking
             notice
             of
             the
             main
             objections
             ;
             or
             to
             give
             account
             of
             the
             Fathers
             opinions
             of
             this
             matter
             ,
             and
             to
             say
             not
             one
             word
             to
             all
             this
             ?
             But
             it
             is
             one
             thing
             to
             write
             an
             Answer
             to
             a
             Book
             ,
             and
             another
             to
             write
             a
             Book
             which
             must
             pass
             for
             an
             Answer
             .
          
           
             (
             2.
             )
             This
             account
             is
             not
             
               clear
               and
               distinct
            
             .
             For
             it
             doth
             not
             express
             whether
             it
             were
             Idolatry
             or
             not
             ,
             to
             
               worship
               Images
            
             ,
             where
             there
             was
             no
             
               incorporation
               supposed
               of
               evil
               Spirits
            
             ,
             nor
             doth
             it
             shew
             how
             it
             could
             be
             Idolatry
             on
             that
             supposition
             .
             I
             do
             not
             deny
             ,
             that
             there
             was
             such
             an
             opinion
             among
             the
             Heathens
             ,
             that
             
               Spirits
               might
               possess
               Images
            
             ,
             and
             be
             incorporated
             with
             them
             ;
             but
             I
             say
             this
             was
             a
             
               particular
               opinion
            
             ,
             and
             not
             the
             
               general
               belief
            
             .
             For
             Hermes
             ,
             from
             whom
             S.
             Augustin
             
             gives
             the
             most
             exact
             account
             of
             this
             hypothesis
             (
             from
             the
             
               Asclepian
               Dialogue
            
             )
             looks
             upon
             it
             
               as
               a
               Divine
               and
               peculiar
               art
               of
               drawing
               invisible
               Spirits
               into
               Images
               in
               such
               a
               manner
               as
               to
               animate
               them
            
             ;
             
             
               and
               thereby
               making
               Gods.
               Which
            
             ,
             he
             saith
             ,
             
             
               is
               the
               most
               wonderful
               of
               all
               wonders
               ,
               that
               it
               should
               be
               in
               mens
               power
               to
               make
               Gods.
            
             Not
             by
             producing
             the
             
               Divine
               Being
            
             ;
             but
             by
             so
             uniting
             it
             to
             the
             Image
             ,
             as
             to
             make
             that
             a
             fit
             object
             for
             
               divine
               worship
            
             .
             But
             you
             of
             the
             Church
             of
             Rome
             pretend
             to
             do
             as
             much
             as
             this
             comes
             to
             with
             
               five
               words
            
             ;
             and
             somewhat
             more
             ,
             for
             you
             pretend
             to
             
               annihilate
               a
               substance
            
             which
             they
             did
             not
             :
             but
             as
             to
             the
             main
             wonder
             ,
             yours
             is
             of
             the
             
               same
               nature
               ,
               viz.
            
             so
             to
             
               unite
               the
               Divinity
               to
               the
               species
               of
               Bread
               and
               Wine
               ,
               as
               to
               make
               them
               together
               a
               fit
               object
               for
               divine
               worship
               .
            
             And
             therefore
             
               T.
               G.
            
             doth
             not
             at
             all
             clear
             the
             nature
             of
             Idolatry
             ,
             as
             to
             Images
             ,
             by
             such
             an
             Hypothesis
             which
             doth
             justifie
             the
             Worship
             of
             Images
             upon
             his
             own
             grounds
             .
             For
             this
             principle
             being
             supposed
             ,
             that
             God
             was
             
               really
               incorporated
               in
               the
               Image
            
             ,
             it
             was
             as
             lawful
             for
             them
             to
             Worship
             that
             Image
             ,
             as
             for
             you
             to
             Worship
             the
             Host.
             If
             you
             say
             ,
             
               those
               were
               evil
               Spirits
               ,
               and
               not
               the
               true
               God
               ,
            
             that
             doth
             not
             clear
             the
             matter
             .
             For
             
             we
             are
             not
             now
             disputing
             whether
             they
             were
             good
             or
             
               bad
               Spirits
            
             which
             were
             in
             those
             Images
             ;
             but
             on
             what
             account
             they
             were
             charged
             with
             Idolatry
             in
             the
             Worship
             of
             Images
             .
             If
             it
             were
             
               for
               worshipping
               their
               Images
               as
               Gods
               on
               the
               account
               of
            
             one
             
               of
               their
            
             Gods
             being
             incorporated
             
               in
               the
               Image
            
             ,
             this
             I
             say
             ,
             is
             no
             account
             at
             all
             on
             T.
             G.'s
             principles
             :
             for
             then
             such
             an
             Image
             was
             as
             fit
             an
             object
             of
             worship
             ,
             on
             their
             supposition
             ,
             as
             the
             adoration
             of
             the
             Host
             is
             on
             yours
             .
             So
             that
             this
             is
             rather
             a
             clearing
             the
             Worship
             of
             Images
             from
             the
             charge
             of
             Idolatry
             among
             the
             Heathens
             ,
             than
             giving
             any
             account
             of
             it
             :
             all
             the
             Idolatry
             in
             this
             case
             lying
             in
             the
             worship
             of
             
               Evil
               Spirits
            
             ,
             and
             not
             in
             the
             Worship
             of
             Images
             .
          
           
             (
             3.
             )
             This
             Account
             is
             not
             general
             as
             to
             the
             Heathens
             .
             For
             many
             and
             those
             the
             most
             learned
             among
             them
             declared
             ,
             
               that
               they
               did
               not
               take
               their
               Images
               for
               Gods
            
             ;
             as
             Dr.
             St.
             proved
             in
             his
             
               First
               Book
            
             ,
             not
             barely
             from
             the
             Testimonies
             of
             the
             Heathens
             ,
             but
             from
             the
             Fathers
             too
             ;
             which
             passages
             he
             repeated
             and
             urged
             against
             
               T.
               G.
            
             in
             his
             Defence
             .
             
             And
             among
             others
             he
             produced
             the
             Testimony
             of
             Eusebius
             speaking
             of
             the
             Heathens
             in
             general
             ,
             who
             saith
             ,
             
             
               they
               did
               not
               look
               on
               their
               Images
               as
               Gods
            
             ;
             and
             of
             him
             ,
             
               T.
               G.
            
             saith
             ,
             
               that
               no
               man
               understood
               
               the
               Heathens
               Principles
               better
               .
            
             And
             yet
             after
             all
             this
             ,
             
               T.
               G.
            
             hopes
             to
             have
             it
             pass
             for
             a
             good
             account
             of
             the
             
               Heathens
               Idolatry
            
             as
             to
             Images
             ,
             that
             they
             took
             their
             Images
             for
             Gods.
             
          
           
             (
             4.
             )
             This
             Account
             doth
             not
             clear
             the
             practice
             of
             your
             Church
             in
             the
             Worship
             of
             Images
             .
          
        
         
           
             R.
             P.
             
          
           
             There
             I
             am
             sure
             you
             are
             mistaken
             .
             For
             do
             we
             take
             our
             Images
             for
             Gods
             ?
             And
             
               T.
               G.
            
             well
             observes
             ,
             
               that
               when
               the
               Fathers
               spake
               against
               the
               Worship
               of
               Images
               ,
            
             
             
               from
               their
               vileness
               and
               impotency
               ;
               they
               did
               not
               found
               their
               arguments
               meerly
               on
               the
               matter
               of
               the
               Images
               ,
               and
               the
               Art
               of
               the
               Artificers
               ,
               but
               upon
               these
               two
               conditions
               conjoyntly
               taken
               ,
            
             viz.
             
               that
               they
               were
               held
               to
               be
               Gods
               and
               yet
               were
               made
               of
               such
               materials
               ;
               whereas
               we
               do
               not
               believe
               our
               Images
               to
               be
               Gods
               ,
               nor
               worship
               them
               as
               such
               ,
               as
               the
               Heathens
               did
               .
               For
               the
               Council
               of
            
             Trent
             
               declares
               that
               it
               believes
               no
               Divinity
               in
               them
               ,
               for
               which
               they
               ought
               to
               be
               worshipped
               .
            
          
        
         
           
             P.
             D.
             
          
           
             This
             is
             the
             utmost
             which
             can
             be
             said
             in
             your
             Defence
             ;
             and
             to
             shew
             you
             how
             far
             this
             is
             from
             clearing
             your
             Worship
             of
             Images
             ,
             I
             shall
             consider
             ,
             (
             1.
             )
             The
             force
             of
             the
             Fathers
             arguments
             .
             (
             2.
             )
             The
             difference
             of
             the
             Heathens
             opinions
             
             from
             yours
             as
             to
             the
             Divinity
             of
             Images
             .
             And
             if
             their
             arguments
             be
             such
             as
             equally
             hold
             against
             your
             practises
             ;
             and
             your
             answers
             do
             not
             really
             differ
             from
             theirs
             ;
             then
             the
             parallel
             will
             hold
             good
             between
             your
             Idolatry
             and
             theirs
             in
             this
             particular
             .
          
           
             1.
             
             For
             the
             force
             of
             the
             Fathers
             arguments
             ;
             the
             thing
             to
             be
             considered
             is
             ,
             whether
             they
             held
             only
             
               in
               conjunction
               with
               believing
               their
               Images
               to
               be
               Gods.
            
             What
             connexion
             was
             there
             between
             this
             Hypothesis
             ,
             and
             
               the
               disparagement
               which
               Images
               did
               imply
               to
               the
               Divine
               Nature
               ?
            
             For
             this
             was
             wholly
             on
             the
             account
             of
             representation
             ;
             (
             and
             this
             is
             the
             great
             argument
             the
             Fathers
             insist
             upon
             .
             )
             
               The
               infinite
               distance
               between
               God
               and
               the
               Work
               of
               mens
               hands
               ;
               the
               disproportion
               that
               dull
               and
               senseless
               matter
               ,
               however
               Carved
               and
               Adorned
               doth
               bear
               to
               a
               Divine
               Majesty
               :
               that
               no
               Image
               of
               God
               ought
               to
               be
               worshipped
               ;
               but
               what
               is
               what
               he
               is
            
             ;
             i.
             e.
             
               his
               Eternal
               Son
               ;
               the
               light
               of
               Nature
               teaching
               men
               that
               it
               was
               greater
               purity
               of
               Worship
               ,
               greater
               reverence
               to
               the
               Deity
               ,
               less
               danger
               of
               errour
               to
               mankind
               to
               worship
               God
               without
               an
               Image
            
             ;
             are
             all
             arguments
             used
             and
             pressed
             by
             the
             Fathers
             against
             the
             Worship
             of
             Images
             ;
             which
             have
             their
             full
             strength
             and
             force
             supposing
             nothing
             
             were
             intended
             beyond
             bare
             representation
             .
             What
             think
             you
             of
             the
             
               Christian
               Church
            
             condemning
             the
             Carpocratians
             for
             worshipping
             an
             Image
             of
             Christ
             ?
             Did
             they
             believe
             
               Christ
               incorporated
            
             in
             that
             Image
             too
             ?
             Or
             did
             Epiphanius
             believe
             him
             to
             be
             so
             in
             the
             Image
             on
             the
             Veil
             ,
             or
             the
             Council
             of
             Elvira
             in
             the
             Pictures
             upon
             Walls
             ?
             By
             all
             which
             we
             see
             what
             numbers
             of
             arguments
             the
             Fathers
             used
             against
             the
             Worship
             of
             Images
             ,
             which
             have
             no
             relation
             at
             all
             to
             the
             believing
             their
             Images
             to
             be
             Gods.
             Besides
             ,
             several
             other
             arguments
             they
             used
             which
             would
             lose
             their
             force
             upon
             this
             supposition
             ;
             as
             those
             taken
             from
             the
             meanness
             of
             
               subjecting
               our selves
               to
               vile
               and
               senseless
               Images
            
             ;
             and
             all
             the
             enforcements
             drawn
             from
             the
             matter
             and
             form
             of
             them
             ;
             which
             would
             have
             no
             great
             strength
             if
             this
             had
             been
             the
             general
             belief
             of
             the
             Heathens
             ,
             that
             the
             
               God
               whom
               they
               worshipped
               was
               incorporated
               in
               the
               Image
               :
            
             and
             therefore
             why
             might
             not
             he
             be
             worshipped
             thereby
             ,
             as
             well
             as
             
               God
               incarnate
               in
               humane
               nature
            
             ,
             notwithstanding
             all
             the
             vileness
             and
             contemptibleness
             of
             our
             Flesh
             ?
          
           
             2.
             
             As
             to
             the
             difference
             between
             them
             and
             you
             about
             the
             Divinity
             of
             Images
             ,
             I
             do
             grant
             ,
             that
             your
             Church
             doth
             in
             terms
             
             declare
             against
             it
             .
             And
             so
             in
             probability
             would
             a
             Council
             of
             the
             
               Wiser
               Heathens
            
             have
             done
             ;
             as
             appears
             by
             the
             Testimonies
             of
             
               Celsus
               ,
               Julian
               ,
               Maximus
               Tyrius
            
             and
             many
             others
             .
             But
             when
             men
             attribute
             such
             
               divine
               effects
            
             ,
             as
             
               miraculous
               cures
            
             to
             Images
             ,
             what
             can
             they
             believe
             but
             there
             is
             some
             Divinity
             either
             in
             or
             about
             them
             ?
             And
             when
             this
             is
             assigned
             as
             the
             reason
             of
             the
             Worship
             of
             such
             an
             Image
             ,
             as
             at
             Loretto
             ,
             or
             Mointague
             ,
             or
             elsewhere
             ;
             and
             of
             the
             mighty
             resort
             thither
             on
             that
             account
             ;
             what
             is
             this
             but
             to
             believe
             such
             Divinity
             to
             be
             in
             or
             about
             them
             ?
             which
             doth
             inhance
             the
             peoples
             Devotion
             to
             them
             .
             And
             this
             was
             the
             general
             perswasion
             of
             the
             Heathens
             ;
             not
             ,
             that
             there
             was
             an
             
               Hypostatical
               union
            
             between
             the
             Deity
             and
             the
             Image
             by
             incorporation
             :
             but
             that
             there
             was
             a
             vertual
             and
             
               powerful
               presence
            
             of
             the
             Deity
             in
             and
             about
             the
             Image
             by
             reason
             of
             its
             Dedication
             .
             And
             upon
             this
             account
             of
             a
             more
             peculiar
             presence
             of
             the
             Deity
             after
             consecration
             ,
             and
             because
             
               Divine
               Worship
               was
               given
               to
               them
               ,
            
             it
             was
             that
             the
             
               Heathen
               Images
            
             were
             called
             Gods.
             
             According
             to
             Minucius
             his
             account
             of
             the
             
               Image-God
               ;
               Quando
               igitur
               hic
               nascitur
               ?
               ecce
               funditur
               ,
               fabricatur
               ,
               scalpitur
               ;
               nondum
               Deus
               est
               :
               ecce
               plumbatur
               ,
               construitur
               ,
               
               erigitur
               ;
               nec
               adhuc
               Deus
               est
               :
               ecce
               ornatur
               ,
               consecratur
               ,
               oratur
               ;
               tunc
               postremo
               Deus
               est
               ,
               cum
               homo
               illum
               voluit
               &
               dedicavit
               .
            
             From
             which
             it
             appears
             ,
             it
             was
             solemn
             dedication
             and
             
               divine
               worship
            
             which
             made
             the
             
               Heathen
               Images
            
             to
             be
             looked
             on
             as
             Gods.
             And
             on
             these
             accounts
             the
             Scripture
             as
             well
             as
             Fathers
             call
             the
             
               Heathen
               Idols
            
             by
             the
             name
             of
             Gods
             ,
             in
             the
             places
             produced
             by
             
               T.
               G.
            
             As
             ,
             when
             they
             are
             said
             
               to
               be
               molten
               Gods
            
             ,
             
             Lev.
             19.4
             .
             
               And
               the
               Gods
               of
               the
               Nations
               are
               Idols
               ,
            
             Isa.
             44.16
             ,
             
             17
             ,
             &c.
             
             Where
             St.
             Hierom
             observes
             ,
             
               that
               the
               residue
               thereof
               is
               made
               a
               God
               ,
               when
               the
               maker
               worships
               what
               he
               has
               made
               ;
               and
               begs
               for
               help
               from
               the
               work
               of
               his
               own
               hands
               .
            
             And
             in
             this
             sense
             I
             grant
             the
             Heathens
             did
             make
             their
             Images
             Gods
             ;
             and
             so
             do
             all
             those
             who
             give
             
               Divine
               Worship
            
             to
             them
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             Dr.
             St.
             seems
             to
             say
             ,
             
               that
               there
               never
               were
               any
               such
               fools
               in
               the
               World
               who
               worshipped
               their
               Images
               as
               Gods
               :
            
             
             which
             
               T.
               G.
            
             proves
             abundantly
             from
             plain
             and
             express
             words
             of
             Scripture
             .
          
        
         
           
             P.
             D.
             
          
           
             By
             the
             very
             same
             I
             have
             mentioned
             already
             :
             and
             which
             in
             the
             former
             sense
             Dr.
             St.
             never
             denied
             .
             All
             that
             he
             saith
             ,
             
             is
             this
             ,
             
               As
               though
               there
               ever
               had
               been
               such
               Fools
               in
               the
               world
               ,
               to
               say
               there
               
               was
               no
               other
               God
               besides
               their
               Images
               :
            
             and
             as
             I
             remember
             he
             quotes
             Maimonides
             ,
             
             saying
             there
             were
             none
             such
             .
             But
             if
             
               T.
               G.
            
             can
             find
             out
             such
             Fools
             in
             the
             world
             ,
             by
             my
             consent
             ,
             he
             shall
             have
             the
             begging
             of
             them
             .
          
        
         
           
             R.
             P.
             
          
           
             T.
             G.
             
               grants
               there
               were
               some
               of
               the
               wiser
               Heathens
               ,
            
             
             
               who
               did
               not
               worship
               their
               Images
               as
               Gods
               ,
               but
               the
               Deities
               represented
               by
               them
               :
               against
               these
               the
               Fathers
               prove
               at
               large
               ,
               that
               they
               were
               but
               men
               whom
               they
               commonly
               worshipped
               ,
               and
               some
               of
               the
               worst
               of
               men
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Wherein
             did
             the
             nature
             of
             this
             Idolatry
             lye
             ?
             In
             worshipping
             bad
             men
             instead
             of
             good
             ?
             or
             in
             giving
             
               divine
               worship
            
             to
             
               any
               men
            
             ?
          
        
         
           
             R.
             P.
             
          
           
             You
             are
             so
             troublesome
             ,
             that
             you
             will
             not
             let
             a
             man
             shew
             his
             skill
             in
             the
             Fathers
             ,
             but
             you
             interrupt
             him
             with
             such
             idle
             questions
             .
          
        
         
           
             P.
             D.
             
          
           
             I
             have
             a
             mind
             to
             bring
             you
             to
             our
             business
             ;
             for
             nothing
             is
             more
             easie
             than
             to
             tell
             long
             stories
             of
             the
             
               Heathen
               Idolatries
            
             out
             of
             the
             Fathers
             .
             I
             must
             press
             you
             again
             to
             tell
             me
             ,
             wherein
             the
             nature
             of
             this
             Idolatry
             consisted
             .
          
        
         
           
             R.
             P.
             
          
           
             I
             shall
             desire
             you
             as
             you
             are
             a
             lover
             of
             Truth
             ,
             to
             answer
             me
             ingenuously
             but
             this
             one
             question
             ,
             which
             I
             take
             
             to
             be
             very
             material
             towards
             the
             true
             understanding
             the
             nature
             of
             Idolatry
             ,
             viz.
             
               whether
               you
               do
               not
               think
               that
               the
               Heathens
               ,
            
             
             
               at
               least
               the
               generality
               of
               them
               did
               not
               acknowledge
               and
               worship
               more
               Gods
               than
               one
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             I
             will
             answer
             you
             as
             freely
             as
             you
             can
             desire
             ,
             provided
             you
             answer
             me
             another
             question
             which
             I
             take
             to
             be
             as
             material
             ,
             viz.
             whether
             the
             generality
             of
             the
             Heathens
             did
             not
             worship
             
               Deified
               men
            
             ?
          
        
         
           
             R.
             P.
             
          
           
             What
             need
             you
             ask
             that
             ,
             when
             I
             have
             told
             you
             already
             ?
             T.
             G.
             
               takes
               a
               great
               deal
               of
               pains
               to
               prove
               it
               from
               many
               Testimonies
               of
               the
               Fathers
               :
            
             
             as
             I
             was
             about
             to
             have
             shewed
             when
             you
             interrupted
             me
             ;
             
               because
               the
               places
               of
               their
               birth
               were
               known
               and
               their
               Sepulchres
               extant
               ,
            
             &c.
             
          
        
         
           
             P.
             D.
             
          
           
             I
             pray
             remember
             this
             ;
             and
             now
             ask
             what
             questions
             you
             please
             .
          
        
         
           
             R.
             P.
             
          
           
             I
             see
             you
             have
             no
             mind
             to
             answer
             :
             but
             
               T.
               G.
            
             proves
             
               that
               the
               generality
               of
               the
               Heathens
               did
               believe
               them
               ,
               whom
               they
               publickly
               worshipped
               ,
               to
               be
               truly
               and
               properly
               Gods
               ,
               and
               not
               only
               in
               name
               ,
               or
               by
               way
               of
               participation
               .
            
          
        
         
           
             P.
             D.
             
          
           
             But
             have
             you
             forgotten
             already
             ,
             what
             you
             so
             lately
             told
             me
             ,
             that
             
               T.
               G.
            
             proved
             
               that
               the
               generality
               of
               the
               Heathens
               did
               worship
               Deified-men
               ?
            
             
             
               and
               that
               these
               
               were
               their
               Gods
            
             ;
             viz.
             Jupiter
             ,
             Saturn
             ,
             Juno
             ,
             Aesculapius
             ,
             &c.
             
             I
             pray
             consider
             ,
             were
             these
             their
             Gods
             or
             not
             ?
          
        
         
           
             R.
             P.
             
          
           
             Doubtless
             they
             were
             ;
             for
             T.G.
             
               hath
               plainly
               demonstrated
               it
               from
               the
               Fathers
               .
            
          
        
         
           
             P.
             D.
             
          
           
             And
             were
             those
             who
             were
             only
             
               Deified-men
               ,
               truly
               and
               properly
               Gods
               and
               not
               by
               way
               of
               participation
               ?
            
          
        
         
           
             R.
             P.
             
          
           
             I
             confess
             you
             stagger
             me
             ,
             surely
             
               T.
               G.
            
             did
             not
             lay
             these
             two
             assertions
             together
             ,
             
               that
               the
               Heathen
               Gods
               were
               originally
               men
               ,
               and
               yet
               were
               truly
               and
               properly
               Gods
            
             ;
             but
             he
             proves
             this
             later
             assertion
             ,
             that
             I
             am
             sure
             of
             .
          
        
         
           
             P.
             D.
             
          
           
             So
             you
             were
             but
             just
             now
             of
             the
             former
             ;
             however
             these
             contradict
             each
             other
             ,
             let
             us
             hear
             his
             proofs
             of
             this
             later
             ,
             which
             is
             not
             so
             true
             as
             the
             former
             .
          
        
         
           
             R.
             P.
             
          
           
             First
             ,
             
             
               The
               whole
               Christian
               world
               till
               Dr.
            
             St.
             
               did
               ever
               condemn
               the
               Heathens
               of
               Polytheism
               .
            
          
        
         
           
             P.
             D.
             
          
           
             And
             so
             doth
             he
             too
             .
             Only
             he
             doth
             not
             believe
             Deified-men
             to
             be
             
               independent
               Deities
            
             .
             They
             were
             Gods
             as
             they
             gave
             them
             not
             barely
             the
             name
             and
             title
             of
             Gods
             ;
             but
             as
             they
             supposed
             them
             
               to
               be
               admitted
               into
               some
               share
               in
               administring
               the
               affairs
               of
               the
               world
               ;
               and
               had
               therefore
               Divine
               Worship
               given
               unto
               them
               .
            
          
        
         
           
           
             R.
             P.
             
          
           
             
               Secondly
               ,
               The
               Heathens
               accused
               the
               Christians
               of
               Atheism
               ,
               because
               they
               denied
               them
               to
               be
               Gods
               who
               were
               publickly
               worshipped
               .
            
          
        
         
           
             P.
             D.
             
          
           
             The
             Heathens
             did
             not
             believe
             there
             was
             any
             such
             God
             who
             disallowed
             the
             
               worship
               of
               any
               other
               Gods
               besides
               him
            
             ;
             and
             therefore
             when
             they
             found
             the
             Christians
             utterly
             reject
             their
             worship
             ,
             they
             charged
             them
             with
             Atheism
             .
             But
             is
             not
             this
             an
             admirable
             way
             of
             reasoning
             ,
             from
             the
             Heathens
             objections
             against
             the
             Christians
             ?
             Might
             he
             not
             prove
             as
             well
             that
             the
             
               Christians
               God
               had
               Asses
               ears
               ,
               that
               they
               eat
               Children
               ,
               that
               they
               had
               promiscuous
               Conjunctions
               ,
            
             &c.
             for
             all
             these
             were
             objected
             by
             the
             Heathens
             ,
             as
             well
             as
             Atheism
             ?
             And
             Athenagoras
             whom
             
               T.
               G.
            
             cites
             ,
             shews
             what
             kind
             of
             Gods
             those
             were
             ,
             whom
             the
             Christians
             rejected
             ,
             in
             the
             very
             beginning
             of
             his
             Apology
             ,
             such
             as
             
               Hector
               ,
               Helena
               ,
               Agamemnon
               ,
               Ericttheus
               ,
            
             &c.
             and
             because
             the
             Christians
             rejected
             such
             Deities
             they
             were
             accused
             of
             Atheism
             ;
             but
             doth
             this
             prove
             Hector
             ,
             and
             Agamemnon
             to
             have
             been
             Original
             and
             
               Independent
               Gods
            
             ?
          
        
         
           
             R.
             P.
             
          
           
             
             
               Thirdly
               ,
               They
               persecuted
               the
               Christians
               to
               death
               ,
               and
               they
               willingly
               suffered
               it
               ,
               for
               maintaining
               there
               was
               but
               one
               only
               true
               
               God
               ,
               who
               deserved
               Divine
               Honour
               to
               be
               given
               to
               him
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Very
             true
             .
             Because
             they
             thought
             it
             unlawful
             to
             give
             
               Divine
               Worship
            
             to
             any
             Creature
             whatsoever
             .
             But
             did
             not
             the
             Heathens
             require
             
               Divine
               Worship
            
             to
             be
             given
             to
             Deified-men
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               Fourthly
               ,
               They
               erected
               Temples
               ,
               instituted
               Priests
               ,
               and
               appointed
               Sacrifices
               to
               be
               offered
               to
               them
               .
            
          
        
         
           
             P.
             D.
             
          
           
             That
             is
             ,
             they
             gave
             them
             
               Divine
               Worship
            
             ,
             and
             what
             then
             ?
             they
             did
             so
             to
             Deified-men
             ,
             saith
             
               T.
               G.
            
             
          
        
         
           
             R.
             P.
             
          
           
             
               Fifthly
               ,
               The
               Fathers
               bring
               infinite
               arguments
               to
               prove
               that
               those
               whom
               the
               Heathens
               called
               Gods
               ,
               were
               not
               really
               and
               truly
               Gods
               ;
               which
               had
               been
               a
               superfluous
               labour
               ,
               if
               the
               Heathens
               had
               not
               believed
               as
               well
               as
               called
               them
               Gods.
               
            
          
        
         
           
             P.
             D.
             
          
           
             And
             did
             not
             the
             same
             Fathers
             bring
             
               infinite
               arguments
            
             to
             prove
             that
             these
             
               Gods
               were
               but
               men
            
             ?
             Their
             design
             was
             to
             shew
             that
             nothing
             but
             what
             was
             truly
             and
             essentially
             God
             ,
             could
             deserve
             
               Divine
               Worship
            
             ;
             which
             their
             
               vulgar
               Gods
            
             were
             so
             far
             from
             being
             ,
             that
             they
             were
             
               meer
               men
            
             ,
             and
             some
             of
             the
             worst
             too
             .
          
        
         
           
             R.
             P.
             
          
           
             
               Sixthly
               ,
               Many
               of
               those
               who
               wrote
               against
               the
               Heathens
               had
               been
               such
               themselves
               ;
               
               and
               therefore
               would
               not
               charge
               them
               with
               more
               than
               they
               were
               guilty
               of
               in
               this
               matter
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Those
             were
             the
             very
             men
             
               T.
               G.
            
             cited
             
               to
               prove
               their
               Gods
               had
               been
               Men
               ,
               and
               had
               Fathers
               and
               Mothers
               ,
               and
               Vncles
               and
               Aunts
               as
               other
               Mortals
               have
               .
            
          
        
         
           
             R.
             P.
             
          
           
             
               Seventhly
               ,
               The
               Devils
               perswaded
               most
               of
               the
               Heathens
               that
               they
               were
               Gods
               ,
               as
            
             St.
             Augustin
             
               saith
               ,
               by
               their
               fallacious
               signs
               and
               predictions
               .
            
             
          
        
         
           
             P.
             D.
             
          
           
             St.
             Augustin
             speaks
             of
             their
             
               dominion
               over
               mankind
               by
               reason
               of
               Idolatry
            
             ;
             
             which
             might
             have
             been
             ,
             although
             the
             Heathens
             had
             only
             worshipped
             
               Deified
               men
            
             ;
             but
             I
             grant
             ,
             that
             the
             Heathens
             did
             give
             
               divine
               worship
               to
               Daemons
            
             too
             ;
             whom
             some
             believed
             to
             be
             
               intercessors
               between
               the
               Gods
               and
               Men
               ;
               carrying
               up
               our
               prayers
               to
               them
               ,
               and
               bringing
               down
               their
               help
               to
               us
               :
            
             as
             he
             there
             expresseth
             it
             ;
             and
             others
             thought
             them
             to
             be
             Gods
             ,
             i.
             e.
             
               a
               superiour
               kind
               of
               Spirits
            
             ;
             however
             all
             agreed
             in
             giving
             
               divine
               honour
            
             to
             them
             .
             But
             those
             who
             believed
             them
             to
             be
             
               Gods
               ,
               i.
               e.
               of
               a
               higher
               rank
               than
               the
               subservient
               Damons
               ,
            
             did
             not
             suppose
             them
             to
             be
             
               self-existent
               and
               independent
               Deities
            
             ,
             but
             to
             have
             received
             their
             being
             by
             participation
             from
             God
             ;
             and
             supposing
             them
             
             good
             ,
             St.
             Augustin
             thinks
             their
             notion
             of
             them
             not
             much
             different
             from
             what
             Christians
             have
             of
             Angels
             :
             and
             that
             it
             was
             a
             controversie
             about
             a
             name
             ,
             
               whether
               they
               be
               called
               Gods
               or
               not
            
             ;
             
             but
             he
             is
             far
             from
             thinking
             it
             so
             ,
             
               whether
               Divine
               worship
               were
               to
               be
               given
               to
               them
               ?
            
             For
             this
             he
             utterly
             denies
             ,
             it
             being
             inconsistent
             with
             the
             
               Christian
               Religion
            
             ,
             as
             he
             proves
             in
             the
             beginning
             of
             his
             tenth
             Book
             .
             From
             whence
             it
             appears
             ,
             that
             the
             Controversie
             was
             not
             about
             the
             
               name
               of
               Gods
            
             ;
             but
             about
             giving
             
               Divine
               Worship
               to
               any
               Creature
            
             .
             For
             St.
             Augustin
             would
             allow
             them
             to
             call
             them
             Gods
             ,
             if
             they
             reserved
             
               Divine
               worship
            
             as
             peculiar
             to
             God
             ;
             but
             if
             they
             did
             give
             this
             to
             them
             ,
             it
             was
             no
             excuse
             to
             call
             them
             Angels
             ,
             or
             
               inferiour
               Gods
            
             ;
             as
             the
             Platonists
             did
             .
             And
             when
             he
             saith
             ,
             
               the
               Devils
               had
               perswaded
               the
               greatest
               part
               of
               mankind
               by
               their
               lying
               wonders
               that
               they
               were
               Gods
               :
            
             his
             meaning
             is
             no
             more
             than
             that
             they
             were
             
               good
               Spirits
            
             ;
             which
             he
             saith
             ,
             
               Apuleius
               and
               others
               observing
               them
               more
               narrowly
               found
               they
               were
               not
               ,
               but
               a
               sort
               of
               malicious
               and
               deceitful
               beings
               ;
               notwithstanding
               which
               ,
            
             he
             saith
             ,
             
               these
               agreed
               with
               the
               rest
               in
               giving
               divine
               worship
               to
               them
               .
            
             So
             that
             whatever
             men
             do
             give
             
               Divine
               Worship
            
             to
             ,
             that
             
             they
             do
             make
             a
             God
             of
             ,
             whatsoever
             notion
             they
             have
             of
             its
             Original
             ,
             and
             receiving
             Being
             from
             another
             .
          
        
         
           
             R.
             P.
             
          
           
             
               Eighthly
               ,
               The
               wisest
               of
               the
               Heathens
               not
               only
               concurred
               with
               the
               vulgar
               in
               the
               external
               practice
               of
               worshipping
               many
               Gods
               ,
               but
               looked
               on
               it
               as
               a
               point
               of
               State-policy
               ,
               not
               to
               let
               the
               people
               know
               that
               they
               were
               no
               Gods
               whom
               they
               worshipped
               .
            
          
        
         
           
             P.
             D.
             
          
           
             And
             what
             then
             I
             beseech
             you
             ?
             They
             were
             rather
             willing
             to
             maintain
             Idolatry
             ,
             than
             to
             hazard
             the
             disturbance
             of
             Government
             ;
             therefore
             the
             Gods
             whom
             they
             worshipped
             were
             
               truely
               and
               properly
               Gods.
            
             All
             that
             follows
             from
             hence
             is
             ,
             that
             there
             were
             many
             follies
             and
             superstitions
             among
             the
             people
             ,
             which
             they
             thought
             better
             to
             let
             them
             alone
             in
             ,
             than
             to
             run
             the
             hazard
             of
             all
             by
             a
             change
             ;
             that
             the
             Poets
             ,
             and
             Painters
             ,
             and
             Statuaries
             had
             tainted
             the
             Religion
             of
             the
             Vulgar
             with
             false
             and
             unworthy
             notions
             of
             their
             Gods
             ;
             and
             would
             in
             spite
             of
             Laws
             represent
             their
             Gods
             in
             the
             publick
             Sports
             doing
             things
             unsitting
             for
             men
             to
             do
             or
             see
             ;
             that
             although
             they
             thought
             it
             were
             much
             better
             to
             have
             these
             things
             redressed
             ,
             yet
             they
             had
             so
             much
             greater
             regard
             to
             the
             safety
             of
             the
             Government
             than
             to
             the
             honour
             
             of
             Religion
             ,
             that
             they
             chose
             rather
             to
             let
             things
             stand
             as
             they
             found
             them
             ;
             and
             to
             joyn
             with
             the
             people
             in
             the
             same
             Acts
             of
             
               publick
               worship
            
             ,
             retaining
             their
             opinions
             to
             themselves
             .
             But
             we
             shall
             have
             occasion
             to
             discourse
             of
             these
             
               wiser
               men
            
             afterwards
             .
          
        
         
           
             R.
             P.
             
          
           
             I
             have
             one
             thing
             yet
             more
             to
             say
             ,
             
             which
             I
             am
             sure
             
               ought
               and
               will
               weigh
               with
               you
               more
               than
               all
               the
               rest
               .
            
          
        
         
           
             P.
             D.
             
          
           
             So
             it
             will
             ,
             if
             it
             weighs
             any
             thing
             at
             all
             .
          
        
         
           
             R.
             P.
             
          
           
             
               It
               is
               ,
               that
               God
               himself
               forbids
               the
               Jews
               to
               have
               any
               other
               Gods
               besides
               him
               :
               and
               yet
               he
               doth
               not
               forbid
               the
               name
               of
               Gods
               to
               be
               given
               both
               to
               Angels
               and
               Men.
               
            
          
        
         
           
             P.
             D.
             
          
           
             Is
             this
             the
             weighty
             observation
             ?
             the
             bit
             reserved
             to
             close
             up
             the
             stomach
             with
             ?
             God
             doth
             allow
             I
             grant
             the
             name
             of
             Gods
             to
             be
             given
             to
             Creatures
             ;
             but
             where
             doth
             he
             allow
             
               Divine
               worship
               internal
            
             or
             external
             to
             be
             given
             to
             any
             other
             Being
             besides
             himself
             ?
             Whether
             Angels
             ,
             or
             Stars
             ,
             or
             Elements
             ,
             or
             whatsoever
             creature
             it
             be
             ,
             to
             give
             that
             worship
             to
             it
             ,
             which
             is
             due
             only
             to
             God
             ,
             is
             to
             make
             
               other
               Gods
               besides
               him
            
             ,
             and
             this
             I
             thought
             had
             been
             agreed
             on
             all
             sides
             .
          
        
         
           
           
             R.
             P.
             
          
           
             
             
               If
               they
               give
               Divine
               Worship
               to
               any
               one
               of
               these
               as
               an
               absolute
               Deity
               ,
            
             as
             
               T.
               G.
            
             well
             observes
             ;
             
               and
               not
               if
               they
               refer
               the
               worship
               they
               give
               to
               them
               to
               the
               true
               God.
               
            
          
        
         
           
             P.
             D.
             
          
           
             What
             means
             
               the
               giving
               divine
               worship
               as
               to
               an
               absolute
               Deity
               ?
            
             Is
             it
             to
             suppose
             that
             which
             they
             worship
             
               to
               be
               truly
               and
               properly
               God
               ,
            
             as
             
               T.
               G.
            
             saith
             ?
             That
             is
             to
             suppose
             it
             ,
             
               not
               to
               be
               a
               Creature
            
             .
             And
             upon
             this
             ground
             those
             who
             supposed
             the
             Spirits
             ,
             or
             Stars
             ,
             or
             Elements
             to
             be
             Creatures
             could
             not
             be
             guilty
             of
             Idolatry
             in
             the
             Worship
             of
             them
             :
             and
             so
             the
             greatest
             part
             of
             the
             
               Heathen
               World
            
             will
             be
             excused
             from
             it
             .
             Or
             is
             it
             
               to
               give
               divine
               worship
               to
               the
               Creatures
               without
               any
               respect
               to
               God
               the
               Maker
               of
               the
               World
               and
               of
               all
               things
               in
               it
               ?
            
             But
             then
             either
             they
             did
             at
             that
             time
             believe
             him
             to
             be
             the
             
               Maker
               of
               those
               Beings
            
             ,
             or
             they
             did
             not
             :
             if
             they
             did
             ,
             either
             they
             worshipped
             them
             as
             created
             ,
             or
             as
             
               uncreated
               beings
            
             ;
             if
             as
             
               created
               beings
            
             ,
             how
             could
             they
             
               wholly
               pass
               by
               the
               Creator
            
             ?
             if
             as
             uncreated
             ,
             how
             could
             they
             at
             the
             same
             time
             believe
             them
             to
             be
             created
             by
             him
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               T.
               G.
            
             was
             aware
             of
             this
             ,
             for
             he
             puts
             the
             question
             concerning
             the
             Heathens
             ,
             
             
               how
               those
               who
               acknowledged
               one
               Supreme
               
               Being
               ,
               could
               think
               any
               others
               to
               be
               truely
               and
               properly
               Gods
               besides
               him
               ?
            
             And
             he
             resolves
             it
             thus
             ,
             
               that
               the
               generality
               of
               the
               Heathens
               had
               no
               clear
               and
               distinct
               notion
               of
               one
               Supreme
               Being
               ;
               but
               only
               the
               Wiser
               Philosophers
               .
            
          
        
         
           
             P.
             D.
             
          
           
             By
             this
             answer
             ,
             none
             but
             the
             
               dull
               and
               stupid
               vulgar
            
             could
             be
             guilty
             of
             Idolatry
             ,
             such
             who
             believed
             (
             if
             any
             did
             )
             
               there
               were
               no
               other
               Gods
               besides
               their
               Images
            
             ;
             or
             if
             there
             were
             ,
             they
             never
             considered
             more
             ,
             than
             that
             they
             were
             all
             called
             Gods
             alike
             ,
             and
             they
             knew
             no
             distinction
             between
             
               one
               Chief
               and
               the
               rest
            
             :
             but
             if
             they
             happened
             to
             suppose
             
               one
               Supreme
            
             and
             the
             others
             
               made
               by
               him
            
             ,
             as
             I
             have
             shewed
             from
             Tertullian
             they
             generally
             did
             ,
             then
             they
             are
             free
             from
             Idolatry
             in
             all
             acts
             of
             worship
             performed
             with
             that
             opinion
             .
             For
             if
             Idolatry
             doth
             suppose
             a
             belief
             of
             
               more
               Gods
               than
               one
               truly
               and
               properly
               so
               called
               ,
            
             then
             all
             those
             who
             did
             own
             and
             acknowledge
             
               one
               first
               cause
            
             from
             whence
             all
             other
             beings
             were
             derived
             ,
             could
             not
             be
             guilty
             of
             it
             ,
             and
             consequently
             all
             those
             who
             had
             the
             true
             knowledge
             of
             God
             could
             not
             commit
             Idolatry
             :
             because
             they
             could
             not
             at
             the
             same
             time
             believe
             but
             
               one
               true
               God
               ,
               and
               many
               true
               Gods.
               
            
          
           
           
             And
             if
             the
             
               true
               notion
            
             of
             Idolary
             doth
             consist
             
               in
               believing
               and
               worshipping
               many
               Gods
               truely
               and
               properly
               so
               called
            
             ;
             then
             let
             us
             see
             how
             many
             of
             the
             Heathens
             will
             stand
             clear
             from
             the
             guilt
             of
             it
             .
          
           
             (
             1.
             )
             All
             those
             who
             worshipped
             
               Deified
               men
            
             and
             believed
             them
             to
             be
             such
             ,
             although
             they
             gave
             them
             the
             
               worship
               proper
               to
               true
               Gods.
            
             For
             as
             long
             as
             they
             did
             not
             think
             them
             to
             be
             such
             ,
             it
             could
             not
             be
             
               real
               Idolatry
            
             :
             and
             so
             
               Cicero
               ,
               Varro
            
             and
             Seneca
             ,
             and
             the
             rest
             of
             the
             
               Wise
               Statesmen
            
             will
             be
             excused
             .
          
           
             (
             2.
             )
             All
             those
             who
             believed
             
               Inferiour
               Gods
            
             having
             their
             first
             being
             from
             one
             Supreme
             ;
             as
             the
             ancient
             
               Poets
               ,
               Platonists
            
             and
             many
             others
             .
          
           
             (
             3.
             )
             All
             those
             who
             worshipped
             the
             parts
             of
             the
             World
             with
             respect
             
               to
               one
               God
            
             ,
             as
             the
             Stoicks
             and
             others
             .
          
           
             (
             4.
             )
             All
             those
             who
             opposed
             Christianity
             upon
             this
             ground
             ,
             
               that
               although
               there
               were
               but
               one
               Supreme
               God
               ,
               yet
               others
               might
               receive
               divine
               worship
               together
               with
               him
            
             ;
             and
             upon
             this
             principle
             the
             most
             bitter
             enemies
             of
             Christianity
             disputed
             ,
             
               viz.
               Celsus
               ,
               Porphyrius
               ,
               Hierocles
               ,
               Julian
               ,
               Maximus
               ,
               Symmachus
            
             and
             others
             .
             And
             to
             own
             it
             not
             to
             be
             Idolatry
             to
             give
             
               divine
               worship
            
             to
             created
             beings
             supposing
             
             them
             not
             to
             be
             owned
             to
             be
             
               truely
               and
               properly
               Gods
            
             ,
             is
             in
             plain
             terms
             to
             give
             up
             the
             Cause
             of
             Christianity
             against
             
               Heathen
               Idolatry
            
             .
             And
             this
             I
             insist
             upon
             as
             the
             main
             argument
             in
             this
             matter
             :
             and
             desire
             you
             or
             
               T.
               G.
            
             or
             any
             one
             else
             to
             answer
             it
             .
             Dr.
             St.
             hath
             made
             it
             evident
             from
             the
             Testimonies
             of
             Celsus
             ,
             
             Julian
             and
             the
             
               modern
               Platonists
            
             ,
             that
             the
             Dispute
             about
             Idolatry
             ,
             between
             them
             and
             the
             Christians
             was
             not
             ,
             whether
             there
             were
             
               only
               one
               God
               truely
               and
               properly
               so
               called
               ,
               and
               others
               only
               by
               participation
               from
               him
            
             ;
             for
             this
             they
             yielded
             :
             but
             the
             question
             was
             ,
             whether
             upon
             that
             supposition
             that
             they
             were
             
               inferiour
               and
               subservient
               Gods
            
             ,
             they
             might
             not
             have
             
               divine
               worship
            
             given
             to
             them
             in
             a
             degree
             suitable
             to
             their
             excellencies
             ?
             And
             upon
             this
             point
             the
             hinge
             of
             the
             Controversie
             turned
             .
             Either
             the
             Christians
             were
             right
             in
             condemning
             such
             Worship
             for
             Idolatry
             ,
             or
             not
             ?
             If
             not
             ,
             the
             Cause
             of
             Christianity
             is
             given
             up
             to
             Celsus
             and
             Julian
             ;
             if
             they
             were
             in
             the
             right
             ,
             then
             Idolatry
             doth
             not
             lie
             
               in
               believing
               and
               worshipping
               many
               Gods
               properly
               and
               truely
               so
               called
            
             ;
             but
             in
             
               giving
               divine
               worship
               to
               any
               Creature
               whatsoever
               .
            
             And
             why
             did
             not
             
               T.
               G.
            
             answer
             to
             this
             ,
             which
             was
             the
             most
             material
             point
             of
             all
             
             others
             ?
             but
             run
             out
             into
             long
             discourses
             of
             the
             
               Ignorance
               of
               the
               vulgar
               Heathen
            
             (
             which
             no
             man
             doubts
             any
             more
             than
             the
             
               Ignorance
               of
               vulgar
               Papists
            
             ;
             although
             I
             hope
             not
             to
             the
             same
             degree
             )
             
               concerning
               the
               true
               God.
            
             And
             yet
             we
             could
             tell
             him
             of
             another
             sort
             of
             Statesmen
             ,
             who
             love
             to
             keep
             the
             People
             in
             Ignorance
             ,
             lest
             they
             should
             by
             the
             help
             of
             the
             Scriptures
             see
             too
             far
             into
             these
             matters
             .
             And
             some
             of
             your
             own
             Church
             have
             told
             us
             
               that
               they
               could
               find
               no
               difference
               between
               the
               common
               peoples
               opinion
               of
               Saints
               ,
               and
               what
               the
               Heathens
               had
               of
               their
               Gods.
            
             And
             thus
             the
             parallel
             holds
             good
             still
             .
             But
             the
             common
             people
             though
             more
             gross
             in
             their
             apprehensions
             and
             do
             commit
             greater
             follies
             in
             their
             practices
             ,
             may
             yet
             be
             safer
             in
             their
             Ignorance
             ,
             than
             those
             who
             ought
             to
             inform
             them
             better
             .
             But
             when
             we
             enquire
             
               what
               is
               lawful
            
             ,
             we
             must
             not
             run
             to
             the
             practices
             or
             opinions
             of
             the
             vulgar
             ,
             as
             
               T.
               G.
            
             doth
             here
             ;
             but
             to
             the
             state
             of
             the
             case
             as
             it
             was
             managed
             by
             those
             who
             
               best
               understood
               it
            
             .
             And
             they
             did
             not
             put
             it
             upon
             that
             issue
             
               whether
               it
               were
               lawful
               to
               worship
               many
               independent
               Deities
            
             ;
             but
             
               whether
               it
               were
               lawful
               to
               give
               Divine
               worship
               to
               any
               created
               beings
               ,
               on
               the
               account
               of
               that
               power
               and
               
               authority
               which
               God
               had
               put
               into
               their
               hands
               ?
            
             And
             if
             this
             were
             not
             
               Idolatry
               ,
               Celsus
            
             and
             Julian
             thought
             Heathenism
             justified
             ,
             and
             the
             doctrine
             of
             Christianity
             overthrown
             ;
             and
             so
             did
             Origen
             ,
             S.
             Cyril
             ,
             and
             S.
             Augustin
             too
             .
          
           
             (
             5.
             )
             The
             modern
             Idolaters
             will
             be
             excused
             too
             ,
             if
             the
             nature
             of
             Idolatry
             doth
             consist
             in
             
               a
               multitude
               of
               independent
               Deities
            
             ,
             or
             
               of
               Gods
               truely
               and
               properly
               so
               called
               .
            
             For
             Dr.
             St.
             hath
             proved
             abundantly
             ,
             that
             the
             
               Eastern
               ,
               Western
               ,
               Southern
            
             and
             
               Northern
               Nations
            
             ,
             which
             are
             ,
             or
             have
             been
             charged
             with
             Idolatry
             by
             the
             
               Roman
               Church
               ,
               do
               own
               one
               Supreme
               God
               ,
               and
               others
               as
               inferiour
               Deities
               .
            
             And
             this
             he
             chiefly
             proves
             from
             the
             Testimonies
             of
             those
             of
             the
             
               Roman
               Church
            
             who
             have
             been
             sent
             as
             Missioners
             to
             convert
             them
             from
             their
             Idolatry
             .
             And
             what
             saith
             
               T.
               G.
            
             to
             that
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               Truely
               he
               had
               forgotten
               to
               speak
               to
               it
               ,
               but
               a
               Friend
               of
               his
               putting
               him
               in
               mind
               of
               it
               ,
               he
               hath
               added
               something
               by
               way
               of
               Appendix
               about
               it
               ;
               to
               shew
               how
               unnecessary
               it
               was
               to
               speak
               to
               it
               .
            
          
        
         
           
             P.
             D.
             
          
           
             All
             in
             good
             time
             :
             but
             it
             was
             well
             
               the
               Printer
               informed
               him
               of
               two
               or
               three
               vacant
               leaves
               too
               ,
            
             or
             else
             we
             might
             have
             wanted
             those
             rare
             observations
             .
             
             But
             
               why
               so
               unnecessary
               to
               answer
               an
               argument
               of
               that
               consequence
               ?
            
             which
             to
             my
             apprehension
             hath
             effectually
             overthrown
             this
             hypothesis
             of
             
               T.
               G.
               that
               Idolatry
               lies
               in
               the
               esteem
               and
               worship
               of
               many
               Gods
               truely
               and
               properly
               so
               called
            
             ;
             for
             if
             that
             were
             the
             general
             supposition
             that
             Idolaters
             went
             upon
             ,
             that
             there
             was
             
               one
               Supreme
               and
               many
               inferiour
               Deities
               ,
            
             as
             Dr.
             St.
             hath
             proved
             of
             the
             *
             Arabians
             ,
             †
             Persians
             ,
             *
             Brachmans
             (
             who
             are
             shewed
             to
             have
             no
             other
             †
             esteem
             of
             the
             
               inferiour
               Deities
            
             than
             you
             have
             of
             your
             Saints
             ,
             and
             that
             they
             give
             only
             a
             
               relative
               worship
            
             to
             them
             ,
             and
             to
             their
             Images
             )
             and
             of
             the
             very
             *
             Tartars
             and
             †
             West-Indians
             ,
             and
             *
             
               Northern
               Idolaters
            
             ;
             how
             then
             can
             
               T.
               G.
            
             hope
             to
             make
             it
             appear
             to
             any
             man
             of
             common
             sense
             that
             the
             nature
             of
             Idolatry
             lies
             in
             the
             
               worshipping
               many
               independent
               Gods
            
             ?
             If
             
               T.
               G.
            
             were
             sent
             upon
             a
             Mission
             to
             them
             ,
             I
             would
             fain
             know
             by
             what
             arguments
             he
             could
             convince
             any
             of
             these
             of
             
               Idolatry
               ?
               T.
               G.
            
             charges
             them
             with
             Idolatry
             for
             
               worshipping
               many
               Gods
               truely
               and
               properly
               so
               called
            
             ;
             they
             deny
             it
             ,
             and
             say
             
               they
               worship
               only
               one
               Supreme
               and
               others
               in
               subordination
               to
               him
               ,
            
             what
             hath
             
               T.
               G.
            
             further
             to
             say
             ?
             Will
             he
             tell
             them
             ,
             he
             
             knows
             better
             what
             they
             do
             ,
             than
             they
             do
             themselves
             ?
             I
             say
             therefore
             it
             is
             impossible
             upon
             T.
             G.'s
             principles
             to
             convince
             these
             Heathens
             of
             Idolatry
             .
             But
             there
             is
             another
             thing
             ,
             I
             think
             ,
             very
             material
             in
             this
             Discourse
             concerning
             the
             
               modern
               Idolaters
            
             ;
             which
             is
             ,
             
               T.
               G.
            
             insinuates
             ,
             
               that
               although
               some
               few
               of
               the
               wiser
               sort
               of
               Heathens
               might
               understand
               the
               difference
               between
               the
               Supreme
               God
               and
               inferiour
               Deities
               ,
            
             
             
               yet
               the
               generality
               of
               the
               People
               did
               not
               ;
               and
               so
               might
               easily
               worship
               many
               Gods
               properly
               and
               truly
               so
               called
               :
            
             whereas
             by
             this
             Discourse
             it
             appears
             that
             the
             difference
             between
             the
             supreme
             and
             
               inferiour
               Deities
            
             was
             a
             thing
             known
             and
             received
             among
             the
             most
             rude
             and
             barbarous
             Nations
             .
             And
             it
             is
             no
             great
             civility
             towards
             the
             Greeks
             and
             Romans
             to
             imagine
             them
             to
             be
             more
             
               sottish
               Idolaters
            
             than
             the
             Tartars
             and
             West-Indians
             .
             I
             will
             confess
             freely
             to
             you
             ,
             that
             I
             think
             there
             was
             not
             a
             more
             absurd
             and
             impious
             Scheme
             of
             Divinity
             extant
             in
             the
             most
             barbarous
             parts
             of
             the
             world
             ,
             that
             are
             come
             to
             our
             knowledge
             ,
             than
             the
             
               Poetical
               Theology
            
             of
             the
             Greeks
             and
             Romans
             ,
             if
             it
             be
             understood
             literally
             ;
             and
             therefore
             the
             common
             people
             who
             had
             the
             Poets
             in
             mighty
             esteem
             ,
             lay
             under
             
             great
             disadvantages
             ;
             but
             yet
             ,
             the
             
               Poetical
               Fables
            
             being
             rejected
             by
             their
             Laws
             as
             well
             as
             by
             their
             
               Wise
               Men
            
             ,
             and
             the
             Poets
             themselves
             confessing
             
               one
               Supreme
               God
            
             ,
             but
             above
             all
             ,
             
               the
               natural
               sense
               of
               Conscience
            
             ,
             did
             keep
             up
             the
             Notion
             of
             
               one
               God
            
             among
             the
             
               People
               ,
               who
               was
               Lord
               over
               all
               ,
            
             insomuch
             that
             upon
             any
             solemn
             occasions
             they
             made
             their
             appeal
             to
             him
             ,
             as
             the
             Fathers
             observe
             .
             Lactantius
             saith
             ,
             
               not
               only
               the
               Wise
            
             ,
             
             
               but
               all
               sorts
               of
               People
               confessed
               the
               unity
               of
               God
               ;
               even
               those
               who
               seemed
               to
               assert
               the
               multiplicity
               of
               Gods
            
             truely
             and
             properly
             so
             called
             ;
             for
             these
             are
             his
             words
             ,
             
               Quod
               quia
               intelligunt
               isti
               assertores
               Deorum
               ;
               ita
               eos
               praeesse
               singulis
               rebus
               ac
               partibus
               dicunt
               ,
               ut
               tantum
               unus
               sit
               Rector
               eximius
               .
               Jam
               ergo
               caeteri
               non
               Dij
               erunt
               ,
               sed
               satellites
               ac
               ministri
               ;
               quos
               ille
               unus
               maximus
               ,
               &
               potens
               omnium
               officiis
               his
               praefecit
               ,
               ut
               ipsi
               ejus
               imperio
               ac
               nutibus
               serviant
               .
            
             Let
             
               T.
               G.
            
             construe
             this
             to
             the
             confusion
             of
             his
             Hypothesis
             ,
             that
             the
             
               Heathen
               Idolatry
            
             lay
             in
             the
             worship
             of
             
               many
               Gods
               truely
               and
               properly
               so
               called
               :
            
             when
             even
             Lactantius
             saith
             the
             contrary
             so
             expresly
             :
             Those
             cannot
             be
             
               Gods
               truely
               and
               properly
               so
               called
            
             who
             are
             under
             the
             command
             of
             another
             ;
             and
             this
             is
             Lactantius
             his
             own
             argument
             ,
             
               Ergo
               Dij
               
               non
               sunt
               quos
               parere
               uni
               maximo
               Deo
               necessitas
               cogit
               .
               And
               this
               truth
               ,
            
             he
             saith
             ,
             
               of
               the
               Vnity
               of
               God
               is
               so
               plain
               ,
               that
               no
               man
               can
               be
               so
               blind
               not
               to
               discover
               so
               clear
               a
               light
               .
            
             
             Seneca
             in
             his
             Exhortations
             quoted
             by
             Lactantius
             ,
             calls
             the
             
               inferiour
               Gods
               ,
               the
               servants
               to
               the
               Supreme
               ;
               Ministros
               Regni
               sui
               Deos
               genuit
               :
            
             and
             the
             difference
             between
             them
             and
             the
             
               holy
               Angels
            
             he
             places
             in
             this
             ,
             
               that
               these
               would
               not
               be
               called
               Gods
               ,
               nor
               be
               worshipped
               as
               Gods
               :
            
             the
             former
             we
             see
             S.
             Augustin
             makes
             nothing
             of
             ,
             so
             that
             the
             true
             ground
             why
             the
             Heathens
             attributed
             Divinity
             to
             them
             ,
             was
             because
             they
             gave
             to
             them
             
               Divine
               Worship
            
             which
             the
             Christians
             utterly
             refused
             .
             The
             same
             Lactantius
             saith
             ,
             in
             general
             of
             the
             Romans
             ,
             
             
               that
               in
               any
               great
               distress
               they
               made
               their
               application
               to
               the
               supreme
               God
               ,
               and
               prayed
               to
               him
               ,
               and
               expected
               help
               from
               him
               ,
               and
               begg'd
               relief
               from
               others
            
             per
             ejus
             Divinum
             atque
             unicum
             Numen
             ;
             and
             these
             beggars
             surely
             were
             some
             of
             the
             
               common
               sort
               of
               people
            
             ;
             from
             whence
             it
             follows
             that
             the
             generality
             of
             the
             Heathen
             even
             among
             the
             Romans
             did
             not
             esteem
             and
             worship
             
               many
               Gods
               properly
               so
               called
            
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             methinks
             ,
             You
             seem
             to
             have
             forgotten
             T.
             G.
             
               's
               Appendix
            
             about
             the
             -
             
               modern
               Idolatry
            
             ,
             as
             well
             as
             he
             had
             
               to
               write
               
               about
               it
               ,
               till
               he
               was
               put
               in
               mind
               by
               a
               friend
               .
            
          
        
         
           
             P.
             D.
             
          
           
             I
             am
             not
             very
             apt
             to
             believe
             
               T.
               G.
            
             could
             forget
             so
             material
             a
             part
             of
             the
             Doctours
             Book
             :
             but
             there
             was
             some
             other
             reason
             ,
             for
             passing
             it
             over
             ;
             which
             it
             is
             not
             hard
             to
             conjecture
             .
             But
             I
             thank
             you
             for
             putting
             me
             to
             ask
             you
             ,
             
               why
               he
               thought
               it
               so
               unnecessary
               to
               speak
               to
               it
               .
            
          
        
         
           
             R.
             P.
             
          
           
             
               First
               ,
               because
               the
               Doctour
               reduces
               their
               worship
               to
               one
               of
               these
               two
               principles
               ,
               either
               that
               God
               hath
               committed
               the
               Government
               of
               the
               World
               to
               inferiour
               Deities
               ;
               or
               that
               God
               is
               the
               soul
               of
               the
               World
               :
               now
            
             T.
             G.
             
               having
               proved
               that
               those
               who
               do
               hold
               the
               latter
               principle
               are
               guilty
               of
               Idolatry
               ;
               and
               those
               who
               hold
               the
               former
               ,
               of
               the
               exteriour
               profession
               of
               it
               in
               concurring
               with
               the
               Vulgar
               in
               the
               external
               practice
               of
               their
               Idolatry
               ,
               it
               would
               have
               been
               but
            
             actum
             agere
             
               to
               repeat
               the
               same
               things
               over
               again
               .
            
          
        
         
           
             P.
             D.
             
          
           
             This
             is
             scarce
             a
             tolerable
             shift
             .
             For
             the
             great
             force
             of
             that
             discourse
             ,
             lay
             in
             two
             things
             ;
             (
             1.
             )
             The
             almost
             
               universal
               consent
            
             of
             Idolaters
             that
             there
             was
             
               one
               supreme
               God
            
             ,
             against
             T.
             G.'s
             hypothesis
             of
             
               many
               Gods
               truly
               and
               properly
               so
               called
               .
            
             (
             2.
             )
             That
             all
             these
             were
             charged
             with
             Idolatry
             by
             the
             
               Roman
               Church
            
             :
             and
             therefore
             according
             to
             the
             sense
             of
             that
             ,
             Idolatry
             
             could
             not
             lye
             
               in
               worshipping
               many
               independent
               and
               absolute
               Deities
               .
            
             But
             the
             prettiest
             shift
             ,
             is
             ,
             
               that
               he
               had
               condemned
               the
               Platonists
               for
               the
               exteriour
               practice
               of
               Idolatry
               in
               concurring
               with
               the
               Vulgar
               ,
            
             and
             therefore
             he
             need
             not
             speak
             to
             
               whole
               Nations
            
             who
             agreed
             in
             that
             principle
             of
             Worship
             ,
             and
             yet
             are
             charged
             with
             Idolatry
             .
             If
             I
             were
             given
             to
             quoting
             ends
             of
             Verses
             I
             would
             cry
             ,
             
               risum
               teneatis
               amici
            
             .
          
        
         
           
             R.
             P.
             
          
           
             
               Secondly
               ,
               the
               force
               of
               the
               Parallel
               lies
               in
               Citations
               .
            
          
        
         
           
             P.
             D
             
          
           
             And
             what
             then
             ?
             ought
             he
             not
             to
             examine
             and
             disprove
             them
             ?
          
        
         
           
             R.
             P.
             
          
           
             No
             such
             matter
             :
             he
             hath
             found
             out
             a
             far
             better
             away
             than
             that
             ;
             he
             proves
             
               that
               Dr.
            
             St.
             
               hath
               forfeited
               all
               right
               of
               being
               believed
               in
               things
               of
               that
               kind
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Commend
             me
             to
             
               T.
               G.
            
             for
             shifting
             .
             This
             is
             really
             the
             notablest
             trick
             I
             ever
             met
             with
             .
             He
             finds
             abundance
             of
             Authors
             quoted
             both
             new
             and
             old
             ,
             to
             prove
             something
             he
             doth
             not
             like
             .
             What
             should
             he
             do
             ?
             Must
             he
             search
             and
             examine
             them
             ,
             one
             by
             one
             ?
             no
             ,
             that
             is
             intolerable
             ;
             and
             how
             if
             they
             prove
             true
             ?
             Therefore
             the
             only
             way
             is
             to
             say
             ,
             
               he
               hath
               lost
               all
               credit
               in
               his
               citations
               .
            
             Which
             is
             as
             much
             as
             to
             say
             ,
             he
             deserves
             to
             stand
             in
             
             the
             Pillory
             for
             
               suborning
               Witnesses
            
             ,
             and
             why
             should
             he
             be
             credited
             in
             any
             thing
             he
             saith
             ?
             But
             this
             is
             a
             very
             
               high
               accusation
            
             ,
             and
             
               T.
               G.
            
             in
             
               common
               justice
            
             is
             bound
             to
             prove
             it
             ,
             or
             else
             he
             deserves
             the
             same
             infamy
             himself
             .
          
        
         
           
             R.
             P.
             
          
           
             Yes
             ,
             he
             proves
             it
             ,
             
               by
               his
               notorious
               misrepresenting
               and
               corrupting
               the
               Fathers
               .
            
          
        
         
           
             P.
             D.
             
          
           
             I
             think
             I
             have
             sufficiently
             cleared
             the
             Doctours
             integrity
             and
             faithfulness
             therein
             ;
             but
             I
             am
             sure
             you
             cannot
             so
             well
             clear
             
               T.
               G.
            
             from
             
               bearing
               false
               Witness
               against
               his
               Brother
               .
            
          
        
         
           
             R.
             P.
             
          
           
             But
             he
             gives
             one
             instance
             in
             this
             case
             ,
             viz.
             
               a
               testimony
               of
            
             Trigautius
             
               wherein
               he
               translates
            
             ,
             certum
             Triadis
             modum
             inducit
             quo
             tres
             Deos
             in
             unum
             deinde
             Numen
             coalescere
             fabulatur
             .
             
               They
               worship
               the
               Trinity
               after
               a
               certain
               manner
               ,
               with
               an
               Image
               having
               three
               heads
               and
               one
               Body
               .
            
             T.
             G.
             saith
             ,
             
               an
               ordinary
               Reader
               will
               here
               find
               neither
               Head
               nor
               Foot.
               
            
          
        
         
           
             P.
             D.
             
          
           
             That
             is
             very
             strange
             ,
             when
             there
             are
             three
             .
             But
             must
             T.
             G.'s
             quibble
             destroy
             all
             Dr.
             
             St.'s
             credit
             ?
             Any
             one
             that
             reads
             Trigautius
             will
             find
             he
             exactly
             expressed
             his
             sense
             ;
             but
             our
             Dionysius
             will
             make
             him
             construe
             word
             for
             word
             ,
             or
             else
             he
             must
             be
             set
             in
             the
             Pillory
             ,
             for
             
             suborning
             Testimonies
             .
             Methinks
             this
             savours
             a
             little
             too
             much
             of
             Dionysius
             indeed
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             he
             charges
             him
             more
             with
             another
             
               Testimony
               of
               Trigautius
            
             ,
             where
             he
             
               leaves
               out
               the
               Emphatical
               words
               which
               shew
               the
               difference
               between
               the
               Worship
               which
               the
            
             Chineses
             
               give
               to
            
             Confutius
             
               and
               to
               the
               Tutelar
               Spirits
               .
               For
               first
               ,
               he
               omits
               the
               Ceremony
               of
               the
               Magistrates
               taking
               the
               Oath
               before
               the
               Tutelar
               spirits
               ;
               then
               he
               leaves
               out
               what
            
             Trigautius
             
               affirms
               ,
               that
               the
               worship
               was
               not
               the
               same
               .
            
             (
             3.
             )
             He
             omits
             nam
             and
             
               Divinam
               ,
               which
               shew
               the
               reason
               of
               the
               difference
               to
               be
               the
               Divine
               Power
               which
               they
               believed
               to
               be
               in
               the
               Tutelar
               Spirits
               .
            
          
        
         
           
             P.
             D.
             
          
           
             And
             what
             if
             
               T.
               G.
            
             be
             mistaken
             as
             to
             every
             one
             of
             these
             ?
             shall
             we
             not
             applaud
             him
             for
             a
             man
             of
             wonderful
             integrity
             ,
             and
             most
             commendable
             ingenuity
             ?
             (
             1.
             )
             Dr.
             St.
             doth
             not
             omit
             
               the
               Ceremony
               of
               the
               Magistrates
               taking
               their
               oath
               to
               or
               before
               these
               Tutelar
               Spirits
            
             ;
             for
             he
             saith
             expresly
             ,
             that
             the
             Mandarines
             are
             
               to
               swear
               in
               the
               Temple
               of
               the
               Tutelar
               Spirit
               when
               they
               enter
               into
               their
               office
            
             ;
             
             and
             he
             particularly
             insists
             upon
             it
             ,
             as
             one
             of
             the
             instances
             of
             the
             allowances
             the
             Jesuites
             gave
             to
             their
             Converts
             to
             go
             and
             perform
             all
             
               external
               Acts
               of
               adoration
            
             in
             the
             Temple
             
             of
             the
             
               Tutelar
               Spirits
            
             ,
             provided
             they
             directed
             all
             those
             Acts
             to
             a
             Crucifix
             which
             they
             held
             in
             their
             hands
             or
             conveyed
             secretly
             among
             the
             flowers
             of
             the
             Altar
             .
             (
             2.
             )
             He
             distinguishes
             the
             Worship
             of
             Confutius
             from
             that
             of
             the
             
               Tutelar
               Spirits
            
             .
             For
             ,
             he
             saith
             ,
             in
             that
             very
             place
             ,
             
               that
               they
               make
               no
               prayers
               to
               him
               ,
            
             
             
               neither
               seek
               ,
               nor
               hope
               for
               any
               thing
               from
               him
               ;
               but
               that
               they
               acknowledge
               the
               Tutelar
               Spirits
               to
               have
               power
               to
               reward
               and
               punish
               .
            
             Is
             not
             this
             enough
             to
             shew
             the
             difference
             of
             their
             Worship
             to
             any
             men
             of
             common
             sense
             ?
             (
             3.
             )
             Is
             not
             a
             
               Power
               to
               reward
               and
               punish
            
             in
             the
             
               Tutelar
               Spirits
            
             set
             down
             by
             Dr.
             St.
             out
             of
             Trigautius
             ?
             and
             to
             what
             end
             should
             he
             then
             leave
             out
             nam
             and
             Divinam
             ,
             but
             that
             he
             thought
             them
             needless
             when
             the
             sense
             was
             expressed
             ?
             But
             the
             
               birchen
               Scepter
            
             would
             be
             of
             little
             use
             ,
             unless
             Dionysius
             shewed
             his
             Authority
             upon
             such
             occasions
             .
             Judge
             you
             now
             whether
             upon
             the
             account
             of
             such
             pitiful
             cavils
             ,
             Dr.
             St.
             
               hath
               forfeited
               his
               right
               of
               being
               believed
               in
               his
               Citations
               ?
            
          
        
         
           
             R.
             P.
             
          
           
             T.
             G.
             gives
             a
             third
             reason
             ,
             viz.
             
               because
               it
               appears
               from
               his
               own
               Citations
               ,
               that
               these
               modern
               Idolaters
               either
               worshipped
               a
               false
               God
               for
               the
               true
               one
               ;
               or
               false
               Gods
               together
               with
               the
               true
               one
               ,
               if
               they
               worshipped
               him
               at
               all
               .
            
          
        
         
           
           
             P.
             D.
             
          
           
             This
             can
             be
             no
             reason
             at
             all
             ▪
             for
             Dr.
             
             St.'s
             design
             was
             to
             shew
             that
             
               inferiour
               Deities
               were
               false
               Gods
            
             :
             and
             that
             it
             was
             Idolatry
             to
             give
             
               Divine
               Worship
            
             to
             Creatures
             ,
             although
             men
             did
             acknowledge
             
               one
               supreme
               God.
            
             But
             unless
             
               T.
               G.
            
             can
             prove
             these
             
               false
               Gods
            
             to
             have
             been
             
               Gods
               truly
               and
               properly
               so
               called
               ,
               i.
               e.
            
             absolute
             and
             independent
             Deities
             ,
             his
             Hypothesis
             is
             utterly
             overthrown
             by
             this
             discourse
             of
             Dr.
             St.
             which
             was
             the
             true
             reason
             he
             had
             no
             mind
             to
             meddle
             with
             it
             .
          
        
         
           
             R.
             P.
             
          
           
             Lastly
             ,
             
               It
               is
               not
               credible
            
             ,
             he
             saith
             ,
             
               that
               the
               Cardinals
            
             de
             propaganda
             Fide
             ,
             
               with
               the
               full
               consent
               of
               the
               Pope
               should
               make
               such
               Decrees
               about
               Idolatrous
               Acts
               ,
               as
               should
               condemn
               the
               giving
               external
               Acts
               of
               Worship
               to
               Saints
               and
               Images
               as
               Idolatrous
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Dr.
             St.
             punctually
             produced
             the
             resolution
             made
             by
             the
             Cardinals
             about
             the
             Worship
             of
             Confutius
             and
             the
             performance
             of
             
               external
               Acts
               of
               Idolatry
            
             in
             the
             Temple
             of
             the
             
               Tutelar
               Spirits
            
             by
             the
             
               Jesuits
               Converts
            
             in
             China
             .
             He
             names
             the
             Date
             ,
             the
             Place
             of
             Printing
             it
             ,
             and
             saith
             
               the
               Copy
               he
               had
               seen
            
             was
             attested
             by
             a
             
               publick
               Notary
            
             ;
             nay
             ,
             
             he
             directs
             
               T.
               G.
            
             where
             he
             might
             see
             not
             only
             the
             Decree
             but
             an
             explication
             of
             it
             .
             And
             after
             all
             ,
             
               is
               not
               this
               Credible
            
             ?
          
        
         
           
           
             R.
             P.
             
          
           
             Dr.
             St.
             
               sets
               down
               the
               resolutions
               and
               doth
               not
               let
               us
               know
               what
               the
            
             Quaeres
             were
             .
          
        
         
           
             P.
             D.
             
          
           
             He
             thought
             those
             might
             be
             easily
             understood
             by
             the
             
               Case
               ;
               viz.
            
             about
             performing
             the
             
               same
               external
               Acts
               of
               Worship
               ,
               with
               Idolaters
               ,
               but
               with
               a
               different
               intention
               ;
               i.
               e.
            
             the
             Mandarins
             were
             permitted
             by
             the
             Jesuites
             to
             go
             into
             the
             Temple
             of
             
               Tutelar
               Spirits
            
             ,
             and
             to
             use
             all
             the
             
               external
               Acts
            
             of
             adoration
             which
             others
             used
             ,
             provided
             they
             directed
             them
             to
             the
             Crucifix
             and
             not
             to
             the
             Idol
             ;
             which
             the
             Cardinals
             declare
             to
             be
             utterly
             unlawful
             notwithstanding
             this
             Intention
             .
             From
             whence
             Dr.
             St.
             observed
             ,
             (
             1.
             )
             That
             they
             called
             the
             Worship
             of
             the
             
               Tutelar
               Spirits
               Idolatry
            
             ,
             although
             they
             looked
             on
             them
             only
             as
             
               inferiour
               Deities
            
             ,
             and
             consequently
             Idolatry
             doth
             not
             consist
             in
             worshipping
             many
             
               absolute
               and
               independent
               Gods
            
             ,
             or
             
               truly
               and
               properly
               so
               called
            
             .
             (
             2.
             )
             That
             
               inferiour
               Worship
            
             on
             the
             account
             of
             
               created
               excellency
            
             is
             unlawful
             ,
             when
             it
             appears
             to
             be
             Religious
             .
             This
             he
             proved
             from
             their
             condemning
             the
             Worship
             of
             Confutius
             ,
             which
             the
             Jesuits
             allowed
             .
             And
             
               T.
               G.
            
             is
             so
             much
             mistaken
             in
             thinking
             that
             Dr.
             St.
             had
             any
             design
             to
             corrupt
             the
             Testimony
             of
             Trigautius
             
             by
             confounding
             the
             Worship
             of
             Confutius
             and
             the
             
               Tutelar
               Spirits
            
             ,
             that
             his
             argument
             is
             the
             stronger
             for
             the
             distinction
             between
             them
             .
             For
             ,
             although
             
               no
               prayers
               be
               made
               to
            
             Confutius
             ,
             
               no
               divine
               power
               be
               supposed
               to
               be
               in
               him
            
             as
             in
             the
             
               Tutelar
               Spirits
            
             ,
             yet
             because
             he
             had
             a
             Temple
             in
             every
             City
             with
             his
             Image
             in
             it
             ;
             and
             all
             other
             
               external
               Rites
               of
               adoration
               used
            
             ,
             as
             
               genuflections
               ,
               wax-candles
               ,
               incense
            
             and
             oblations
             ;
             (
             such
             as
             your
             Church
             useth
             to
             Images
             without
             prayers
             )
             yet
             these
             are
             condemned
             as
             Idolatrous
             .
             And
             although
             the
             Cardinals
             might
             not
             then
             reflect
             on
             the
             consequence
             of
             this
             resolution
             as
             to
             their
             own
             practices
             ;
             yet
             I
             cannot
             but
             admire
             at
             the
             Wisdom
             of
             that
             Providence
             ,
             which
             once
             directed
             Caiaphas
             to
             speak
             a
             great
             Truth
             beside
             his
             intention
             ,
             that
             so
             overruled
             the
             Congregation
             of
             Cardinals
             to
             condemn
             their
             own
             Idolatry
             under
             the
             name
             of
             Confutius
             .
             For
             if
             the
             using
             those
             external
             acts
             of
             adoration
             towards
             the
             Image
             of
             Confutius
             be
             Idolatry
             ;
             why
             shall
             it
             not
             be
             so
             ,
             where
             prayers
             are
             added
             ,
             as
             they
             are
             in
             your
             Church
             to
             the
             Images
             set
             up
             in
             your
             Churches
             ?
             Let
             
               T.
               G.
            
             tell
             me
             wherein
             the
             Nature
             of
             that
             Idolatry
             lay
             ,
             which
             consisted
             in
             
               external
               Acts
               of
               adoration
            
             ,
             without
             any
             opinion
             of
             Confutius
             
             being
             a
             
               God
               truly
               and
               properly
               so
               called
               .
            
             (
             3.
             )
             That
             
               external
               Acts
            
             are
             capable
             of
             Idolatry
             ,
             however
             the
             intention
             of
             the
             mind
             be
             directed
             .
             For
             ,
             although
             the
             Cardinals
             believed
             the
             Crucifix
             to
             be
             a
             
               proper
               object
               of
               Divine
               Worship
            
             ,
             yet
             they
             condemned
             those
             Acts
             as
             Idolatrous
             which
             were
             directed
             to
             it
             in
             the
             Temple
             of
             the
             
               Tutelar
               Spirits
            
             .
             And
             upon
             the
             whole
             matter
             ,
             I
             think
             ,
             no
             impartial
             Reader
             will
             believe
             that
             
               T.
               G.
            
             hath
             said
             any
             thing
             to
             purpose
             upon
             this
             matter
             ,
             and
             that
             he
             had
             better
             left
             those
             few
             leaves
             still
             vacant
             ,
             than
             have
             filled
             them
             with
             such
             an
             insignificant
             Postscript
             ;
             and
             he
             hath
             no
             reason
             to
             thank
             his
             
               Friend
               for
               putting
               him
            
             upon
             laying
             open
             so
             much
             the
             Weakness
             of
             his
             Cause
             .
             For
             ,
             from
             hence
             it
             farther
             appears
             that
             the
             
               Modern
               Idolaters
            
             will
             likewise
             be
             excused
             ,
             if
             the
             nature
             of
             Idolatry
             doth
             consist
             ,
             as
             
               T.
               G.
            
             saith
             ,
             in
             
               Worshipping
               many
               Gods
               truly
               and
               properly
               so
               called
               .
            
          
        
         
           
             R.
             P.
             
          
           
             But
             you
             are
             mistaken
             ,
             if
             you
             think
             
               T.
               G.
            
             placeth
             the
             Nature
             of
             Idolatry
             wholly
             in
             this
             ,
             for
             he
             saith
             ,
             
               that
               the
               Heathens
               were
               guilty
               of
               Idolatry
               in
               worshipping
               Nature
               instead
               of
               God
               ,
               either
               the
               several
               parts
               of
               the
               Vniverse
               as
               Sun
               ,
            
             
             
               Moon
               ,
               and
               Stars
            
             ,
             &c.
             
               understanding
               the
               
               Fire
               by
            
             Jupiter
             ,
             
               the
               Air
               by
            
             Juno
             ,
             &c.
             
               or
               the
               Soul
               of
               the
               World
               ,
               as
               the
               Stoicks
               did
               ;
               whereby
               the
               Heathens
               did
               ,
               as
            
             T.
             G.
             
               often
               repeats
               it
               from
            
             Vossius
             ,
             relicto
             Deo
             in
             Naturae
             Veneratione
             consistere
             ,
             
               forsaking
               God
               stay
               in
               the
               worship
               of
               the
               Creatures
               :
               and
               for
               this
               he
               quotes
            
             Athanasius
             ,
             S.
             Augustine
             ,
             and
             Athenagoras
             .
          
        
         
           
             P.
             D.
             
          
           
             It
             is
             sufficient
             for
             Dr.
             
             St.'s
             design
             ,
             if
             the
             worship
             of
             Images
             ,
             and
             of
             
               intellectual
               Beings
            
             under
             
               one
               supreme
               God
            
             were
             Idolatry
             among
             the
             Heathens
             ,
             for
             then
             it
             must
             remain
             so
             among
             Christians
             ;
             as
             well
             as
             Murder
             and
             Adultery
             are
             the
             same
             whereever
             they
             are
             found
             .
             But
             since
             you
             have
             proposed
             it
             ,
             I
             shall
             consider
             with
             you
             how
             far
             the
             worship
             of
             the
             Creatures
             in
             general
             is
             Idolatry
             .
             But
             I
             have
             some
             few
             questions
             to
             ask
             you
             about
             this
             sort
             of
             Idolatry
             .
             (
             1.
             )
             Whether
             you
             think
             the
             
               Heathens
               Idolatry
            
             did
             lye
             in
             worshipping
             
               meer
               matter
            
             as
             God
             ?
             Or
             ,
             (
             2.
             )
             In
             worshipping
             God
             as
             the
             soul
             of
             the
             world
             ,
             and
             the
             
               several
               parts
            
             of
             it
             with
             respect
             to
             him
             ?
             Or
             ,
             (
             3.
             )
             In
             acknowledging
             a
             Creator
             ,
             but
             
               giving
               all
               the
               worship
               to
               the
               Creatures
               ?
            
          
        
         
           
             R.
             P.
             
          
           
             In
             all
             these
             ,
             according
             to
             their
             several
             opinions
             .
          
        
         
           
             P.
             D.
             
          
           
             Do
             you
             really
             think
             any
             of
             them
             
             did
             worship
             
               meer
               matter
            
             ,
             without
             life
             ,
             sense
             ,
             or
             understanding
             for
             God
             ?
             For
             ,
             either
             they
             did
             believe
             some
             other
             God
             or
             not
             ?
             if
             they
             did
             ,
             how
             is
             it
             possible
             they
             should
             not
             worship
             that
             ,
             which
             could
             hear
             ,
             and
             understand
             ,
             and
             help
             them
             ;
             and
             worship
             that
             which
             could
             do
             none
             of
             these
             ?
             If
             they
             did
             not
             believe
             
               any
               other
               God
            
             ,
             they
             were
             Atheists
             and
             not
             Idolaters
             .
             For
             are
             not
             those
             Atheists
             who
             acknowledge
             
               no
               other
               God
               but
               meer
               matter
               ;
               i.
               e.
               no
               God
               at
               all
               ?
            
             For
             so
             Vossius
             himself
             saith
             ,
             those
             who
             held
             
               meer
               matter
            
             to
             be
             God
             ,
             
             
               verbo
               Deum
               fatebantur
               ,
               re
               negabant
               :
            
             did
             only
             seem
             to
             believe
             a
             God
             whom
             they
             really
             denyed
             .
             
               For
               what
               kind
               of
               God
            
             ,
             saith
             he
             ,
             
               was
               that
               which
               had
               neither
               sense
               nor
               reason
               ?
            
          
        
         
           
             R.
             P.
             
          
           
             
               It
               was
               Idolatry
               then
               to
               worship
               the
               parts
               of
               the
               world
               with
               a
               respect
               to
               God
               as
               the
            
             Soul
             
               of
               it
            
             ;
             which
             as
             
               T.
               G.
            
             saith
             in
             his
             Postscript
             ,
             is
             
               to
               make
               a
               false
               God.
            
             
          
        
         
           
             P.
             D.
             
          
           
             There
             are
             two
             things
             which
             deserve
             to
             be
             considered
             as
             to
             this
             matter
             .
             (
             1.
             )
             In
             what
             sense
             making
             God
             the
             
               soul
               of
               the
               world
            
             is
             setting
             up
             a
             
               false
               God
            
             ?
             (
             2.
             )
             How
             far
             the
             Gentiles
             could
             be
             charged
             with
             Idolatry
             ,
             who
             worshipped
             the
             parts
             of
             the
             world
             with
             respect
             to
             God
             as
             the
             soul
             of
             it
             ?
          
        
         
           
           
             R.
             P.
             
          
           
             
               Do
               not
               you
               think
               making
               God
               the
               soul
               of
               the
               world
               is
               setting
               up
               a
               false
               God
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             I
             pray
             tell
             me
             what
             you
             mean
             by
             the
             
               soul
               of
               the
               world
            
             .
             For
             either
             you
             mean
             the
             natural
             series
             of
             Causes
             ,
             or
             the
             more
             subtil
             and
             active
             parts
             of
             matter
             diffused
             through
             the
             Vniverse
             without
             Mind
             and
             Vnderstanding
             ;
             or
             you
             mean
             an
             
               Intelligent
               Being
            
             which
             by
             Wisdom
             and
             Providence
             orders
             and
             governs
             the
             world
             ,
             but
             withall
             is
             so
             united
             to
             it
             ,
             as
             the
             Soul
             is
             to
             the
             Body
             ;
             If
             you
             mean
             the
             former
             ,
             I
             say
             all
             such
             who
             held
             it
             were
             really
             Atheists
             ,
             and
             only
             differed
             in
             the
             way
             of
             speaking
             from
             those
             who
             worshipped
             
               meer
               matter
            
             ;
             for
             let
             them
             call
             God
             the
             
               soul
               of
               the
               world
            
             never
             so
             much
             ,
             they
             mean
             no
             more
             than
             that
             there
             is
             no
             other
             God
             but
             the
             Power
             of
             Nature
             .
             If
             you
             mean
             an
             
               Vnderstanding
               Being
               Governing
               the
               World
            
             whose
             essence
             is
             distinct
             from
             matter
             ,
             but
             yet
             is
             supposed
             to
             be
             so
             united
             to
             it
             as
             the
             Soul
             is
             to
             the
             Body
             ;
             then
             I
             pray
             tell
             me
             in
             what
             sense
             you
             make
             him
             to
             be
             
               a
               false
               God
            
             ,
             and
             how
             it
             comes
             to
             be
             Idolatry
             to
             worship
             the
             parts
             of
             the
             world
             with
             respect
             to
             him
             ?
          
        
         
           
             R.
             P.
             
          
           
             S.
             Augustin
             proves
             against
             
               Varro
               that
               God
               was
               not
               the
               Soul
               of
               the
               World
               ,
               if
               
               there
               were
               any
               such
               thing
               ,
               but
               the
               Creator
               and
               Maker
               of
               it
               :
            
             
             
               and
               he
               shews
               that
               this
               opinion
               is
               attended
               with
               impious
               and
               irreligious
               consequences
               .
            
          
        
         
           
             P.
             D.
             
          
           
             I
             do
             not
             go
             about
             to
             defend
             the
             opinion
             ,
             but
             I
             hope
             I
             may
             ask
             ,
             wherein
             the
             Idolatry
             lay
             of
             worshipping
             
               one
               God
            
             under
             this
             notion
             as
             he
             animated
             the
             world
             and
             the
             
               several
               parts
            
             of
             it
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               In
               worshipping
               the
               several
               parts
               of
               the
               world
               with
               Divine
               Worship
               ;
               not
               with
               a
               respect
               to
               the
               Body
               ,
               but
               to
               God
               as
               the
               Soul
               of
               it
            
             ;
             
             for
             therein
             Aquinas
             placeth
             their
             Idolatry
             .
          
        
         
           
             P.
             D.
             
          
           
             
               Is
               relative
               Latria
               Idolatry
            
             ?
          
        
         
           
             R.
             P.
             
          
           
             Why
             do
             you
             ask
             me
             such
             an
             impertinent
             question
             ?
          
        
         
           
             P.
             D.
             
          
           
             Nothing
             can
             be
             more
             pertinent
             ,
             for
             this
             is
             
               meer
               relative
               Latria
            
             .
          
        
         
           
             R.
             P.
             
          
           
             It
             was
             Idolatry
             in
             them
             ,
             but
             yet
             not
             so
             in
             us
             when
             we
             worship
             the
             Crucifix
             with
             
               respect
               to
               Christ.
            
             
          
        
         
           
             P.
             D.
             
          
           
             You
             may
             as
             well
             say
             ,
             Lying
             with
             another
             mans
             Wife
             was
             Adultery
             in
             them
             ,
             but
             not
             in
             You.
             I
             pray
             shew
             the
             difference
             .
          
        
         
           
             R.
             P.
             
          
           
             You
             would
             fain
             bring
             me
             back
             again
             to
             the
             worship
             of
             Images
             ;
             but
             you
             shall
             not
             .
             For
             I
             say
             their
             
               Idolatry
               lay
               in
               worshipping
               God
               as
               united
               to
               the
               parts
               
               of
               the
               world
               ;
               and
               giving
               Divine
               Worship
               to
               them
               on
               that
               Account
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Will
             you
             stand
             to
             this
             ?
          
        
         
           
             R.
             P.
             
          
           
             Why
             not
             ?
          
        
         
           
             P.
             D.
             
          
           
             Then
             I
             will
             prove
             
               worshipping
               the
               Host
            
             to
             be
             Idolatry
             on
             the
             same
             grounds
             .
             For
             in
             both
             cases
             ,
             there
             is
             a
             supposition
             really
             false
             ,
             but
             which
             being
             true
             would
             justifie
             the
             Act
             of
             Worship
             ;
             and
             if
             notwithstanding
             that
             supposition
             that
             
               God
               is
               the
               Soul
               of
               the
               world
               ,
            
             the
             worshipping
             of
             God
             as
             so
             united
             is
             Idolatry
             ,
             then
             the
             worship
             of
             the
             Host
             notwithstanding
             the
             supposition
             of
             Christs
             Body
             being
             united
             to
             the
             species
             is
             Idolatry
             too
             ;
             they
             being
             both
             acts
             of
             adoration
             given
             to
             those
             objects
             which
             in
             themselves
             deserve
             no
             worship
             ,
             but
             yet
             are
             adored
             upon
             such
             a
             supposition
             which
             being
             true
             would
             justifie
             the
             performance
             of
             them
             .
          
        
         
           
             R.
             P.
             
          
           
             You
             are
             much
             mistaken
             in
             your
             parallel
             .
             For
             ,
             as
             
               T.
               G.
            
             well
             observed
             ,
             
               in
               the
               worship
               of
               the
               Host
               ,
            
             
             
               the
               Act
               of
               adoration
               is
               not
               formally
               terminated
               upon
               the
               bread
               ,
               supposing
               it
               to
               remain
               ,
               but
               upon
               God
               :
               but
               we
               conceive
               the
               bread
               not
               to
               be
               there
               at
               all
            
             ;
             
             
               but
               in
               place
               thereof
               the
               only
               true
               and
               Eternal
               God.
               And
               whatever
               is
               taken
               for
               an
               object
               of
               worship
               ,
               the
               understanding
               must
               affirm
               (
               either
               truly
               or
               falsly
               )
               
               to
               be
               ;
               but
               Catholicks
               ,
               whether
               mistaken
               or
               not
               in
               the
               belief
               of
               Transubstantiation
               ,
               do
               not
               in
               their
               minds
               affirm
               the
               bread
               to
               be
               ,
               but
               not
               to
               be
               ;
               because
               they
               believe
               it
               to
               be
               converted
               into
               the
               body
               of
               Christ.
               But
               they
               who
               worshipped
               the
               parts
               of
               the
               world
               with
               a
               respect
               to
               God
               as
               the
               Soul
               of
               it
               ,
               did
               however
               believe
               those
               to
               have
               a
               real
               Being
               ,
               and
               not
               to
               be
               turned
               into
               the
               substance
               of
               God.
               
            
          
        
         
           
             P.
             D.
             
          
           
             All
             that
             this
             proves
             is
             ,
             that
             you
             do
             not
             take
             
               the
               Bread
               it self
               for
               God
            
             ;
             no
             more
             did
             they
             ,
             who
             worshipped
             the
             parts
             of
             the
             world
             ,
             as
             members
             of
             that
             Body
             to
             which
             God
             was
             united
             as
             the
             Soul
             ,
             take
             those
             parts
             for
             God.
             But
             in
             both
             cases
             there
             is
             a
             supposition
             equal
             to
             justifie
             the
             Worship
             if
             true
             ;
             and
             if
             notwithstanding
             this
             supposition
             ,
             the
             Heathens
             were
             guilty
             of
             Idolatry
             ;
             why
             are
             not
             you
             upon
             a
             far
             more
             unreasonable
             supposition
             than
             that
             ?
             If
             
               Christs
               Body
            
             be
             present
             in
             the
             Eucharist
             ,
             you
             say
             ,
             you
             may
             worship
             it
             as
             there
             present
             ;
             so
             say
             they
             ,
             if
             
               God
               be
               the
               Soul
               of
               the
               world
               ,
            
             we
             may
             lawfully
             worship
             the
             several
             parts
             of
             it
             ?
             But
             you
             say
             ,
             
               whatever
               is
               an
               object
               of
               worship
               must
               be
               supposed
               to
               be
               ;
               whereas
               you
               suppose
               the
               bread
               not
               to
               be
               ,
               but
               to
               be
               converted
               into
               the
               Body
               of
               Christ
            
             ;
             which
             alters
             not
             the
             
             case
             ;
             for
             the
             question
             is
             not
             about
             the
             
               bare
               being
            
             or
             
               not
               being
            
             of
             the
             thing
             ,
             but
             of
             the
             being
             or
             
               not
               being
            
             of
             a
             
               fit
               object
               of
               worship
            
             .
             I
             will
             make
             the
             matter
             plain
             to
             you
             by
             this
             Instance
             ;
             One
             of
             the
             most
             common
             Idolatries
             of
             the
             Heathen
             world
             was
             the
             worship
             of
             the
             Sun
             ;
             they
             who
             did
             worship
             it
             ,
             did
             suppose
             it
             
               to
               be
               a
               fit
               object
               for
               worship
               ,
            
             but
             they
             who
             looked
             on
             the
             Sun
             as
             a
             
               meer
               creature
            
             could
             not
             think
             so
             :
             therefore
             to
             make
             any
             creature
             a
             fit
             object
             for
             worship
             ,
             there
             must
             go
             a
             farther
             supposition
             ;
             viz.
             of
             the
             Divinity
             being
             
               in
               it
            
             or
             
               united
               to
               it
            
             .
             Now
             the
             main
             point
             lyes
             here
             ,
             whether
             on
             supposition
             that
             the
             substance
             of
             the
             Sun
             doth
             
               not
               remain
            
             ,
             it
             would
             
               not
               be
               Idolatry
            
             ,
             but
             on
             supposition
             that
             
               it
               doth
               remain
            
             it
             would
             
               be
               Idolatry
            
             ?
             I
             pray
             then
             answer
             me
             ,
             would
             it
             be
             Idolatry
             or
             not
             to
             worship
             the
             Sun
             ,
             suppose
             a
             man
             believed
             the
             very
             substance
             of
             the
             Sun
             to
             be
             turned
             into
             the
             Divinity
             ?
          
        
         
           
             R.
             P.
             
          
           
             No
             surely
             .
             For
             that
             is
             our
             own
             case
             .
          
        
         
           
             P.
             D.
             
          
           
             How
             comes
             it
             then
             to
             be
             Idolatry
             supposing
             the
             
               Divinity
               united
            
             to
             the
             substance
             of
             the
             Sun
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               In
               one
               case
               we
               may
               be
               supposed
               to
               worship
               a
               thing
               which
               is
               ;
               but
               in
               the
               other
               
               we
               cannot
               be
               supposed
               to
               worship
               that
               which
               at
               the
               same
               time
               we
               believe
               not
               to
               be
               .
            
          
        
         
           
             P.
             D.
             
          
           
             If
             it
             be
             Idolatry
             to
             worship
             that
             
               as
               God
               which
               is
               not
               God
               ,
            
             then
             the
             worship
             of
             the
             Host
             may
             be
             Idolatry
             ,
             though
             you
             suppose
             the
             bread
             
               not
               to
               be
            
             .
             For
             to
             suppose
             
               that
               not
               to
               be
               which
               really
               is
               ,
            
             doth
             no
             more
             alter
             the
             case
             ;
             than
             to
             suppose
             
               that
               to
               be
               God
               which
               is
               not
               ,
            
             for
             that
             is
             to
             suppose
             that
             
               not
               to
               be
               a
               Creature
               which
               is
               .
            
             For
             the
             worshippers
             of
             any
             parts
             of
             the
             World
             might
             profess
             as
             solemnly
             as
             you
             do
             about
             the
             Bread
             ,
             that
             if
             they
             did
             believe
             
               the
               Sun
               to
               be
               a
               meer
               creature
               ,
               they
               should
               abhorr
               the
               thoughts
               of
               worshipping
               it
            
             ;
             but
             believing
             it
             either
             to
             be
             God
             it self
             ,
             or
             at
             least
             that
             
               the
               Godhead
               is
               united
               to
               it
            
             ;
             why
             are
             not
             they
             as
             excusable
             as
             those
             who
             declare
             
               they
               abhor
               the
               thoughts
               of
               worshipping
               the
               Bread
               ?
               but
               they
               believe
               it
               not
               to
               be
               Bread
               ,
               but
               the
               Body
               of
               the
               Son
               of
               God.
               
            
          
        
         
           
             R.
             P.
             
          
           
             But
             
               T.
               G.
            
             observes
             ,
             
               that
               the
               formal
               term
               of
               Idolatrous
               worship
               is
               an
               undue
               object
            
             ;
             
             viz.
             
               a
               Creature
               instead
               of
               the
               Creator
               ;
               but
               Catholicks
               in
               case
               of
               a
               mistake
               ,
               would
               have
               no
               other
               formal
               object
               in
               their
               minds
               ,
               but
               the
               Creator
               himself
               .
            
          
        
         
           
             P.
             D.
             
          
           
             As
             though
             the
             nature
             of
             Idolatry
             did
             consist
             in
             the
             worship
             of
             a
             Creature
             ,
             
             knowing
             it
             to
             be
             a
             
               meer
               Creature
            
             .
             Might
             not
             the
             Heathens
             have
             said
             they
             had
             no
             other
             formal
             object
             of
             adoration
             in
             their
             minds
             ,
             but
             God
             ;
             but
             supposing
             him
             united
             to
             the
             parts
             of
             the
             world
             they
             might
             worship
             them
             on
             his
             account
             ;
             as
             well
             as
             those
             of
             the
             Church
             of
             Rome
             give
             adoration
             to
             that
             which
             appears
             to
             be
             
               meer
               bread
            
             ?
             If
             they
             who
             worship
             the
             Sun
             on
             the
             account
             of
             the
             Divinity
             which
             is
             in
             it
             or
             united
             to
             it
             ,
             be
             yet
             guilty
             of
             Idolatry
             ,
             because
             though
             on
             supposition
             the
             Divinity
             were
             so
             united
             the
             worship
             would
             be
             lawful
             ,
             yet
             the
             supposition
             being
             false
             they
             are
             guilty
             of
             Idolatry
             ;
             why
             then
             should
             not
             those
             be
             equally
             guilty
             of
             it
             ,
             who
             worship
             a
             Divinity
             as
             present
             under
             the
             species
             of
             bread
             ,
             if
             the
             substance
             of
             bread
             doth
             still
             remain
             ?
             for
             then
             the
             worship
             however
             intended
             falls
             upon
             a
             
               meer
               creature
            
             ,
             as
             it
             did
             in
             the
             former
             case
             .
          
        
         
           
             R.
             P.
             
          
           
             
               Those
               who
               worshipped
               the
               Sun
               ,
               did
               suppose
               the
               substance
               of
               the
               Sun
               still
               to
               remain
               ;
               but
               Catholicks
               do
               not
               suppose
               the
               substance
               of
               bread
               to
               continue
               ,
               but
               in
               place
               thereof
               do
               worship
               the
               only
               true
               and
               Eternal
               God.
               
            
          
        
         
           
             P.
             D.
             
          
           
             It
             is
             true
             they
             did
             suppose
             the
             
               substance
               of
               the
               Sun
               to
               remain
            
             ;
             but
             they
             
             did
             not
             intend
             to
             terminate
             their
             worship
             on
             that
             substance
             ,
             but
             on
             the
             
               Divinity
               united
            
             to
             it
             ;
             and
             to
             suppose
             
               that
               not
               to
               be
               bread
               which
               is
               really
               bread
               ,
            
             doth
             no
             more
             excuse
             from
             Idolatry
             ,
             than
             supposing
             that
             
               not
               to
               be
               a
               meer
               creature
               ,
               which
               really
               is
               no
               more
               .
            
             But
             to
             drive
             this
             matter
             home
             to
             you
             ,
             I
             will
             ask
             a
             farther
             Question
             ,
             Were
             those
             Idolaters
             who
             worshipped
             the
             parts
             of
             the
             world
             as
             a
             part
             of
             the
             substance
             of
             God
             himself
             ;
             so
             that
             he
             is
             
               One
               and
               All
            
             ?
          
        
         
           
             R.
             P.
             
          
           
             Suppose
             they
             were
             .
          
        
         
           
             P.
             D.
             
          
           
             Did
             not
             they
             believe
             there
             was
             
               no
               other
               substance
               but
               of
               God
               present
               in
               what
               they
               worshipped
               ?
            
          
        
         
           
             R.
             P.
             
          
           
             And
             what
             follows
             ?
          
        
         
           
             P.
             D.
             
          
           
             Do
             you
             not
             perceive
             ?
             That
             
               to
               suppose
               that
               not
               to
               be
               which
               really
               is
               ,
            
             and
             that
             
               to
               be
               which
               is
               not
            
             ,
             doth
             not
             excuse
             from
             Idolatry
             .
          
        
         
           
             R.
             P.
             
          
           
             I
             must
             talk
             a
             little
             farther
             with
             
               T.
               G.
            
             about
             this
             matter
             .
             But
             I
             have
             another
             reason
             yet
             to
             charge
             the
             Heathens
             with
             Idolatry
             ,
             viz.
             
               that
               they
               forsook
               the
               Worship
               of
               the
               Creatour
               ,
               and
               staid
               in
               the
               Worship
               of
               the
               Creature
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Do
             you
             mean
             that
             they
             gave
             him
             no
             external
             Worship
             ,
             or
             that
             they
             gave
             him
             no
             worship
             at
             all
             ?
             or
             do
             you
             think
             any
             that
             believed
             a
             God
             ,
             gave
             him
             
             no
             inward
             worship
             ,
             
               i.
               e.
            
             no
             Reverence
             or
             esteem
             suitable
             to
             his
             Excellency
             ?
          
        
         
           
             R.
             P.
             
          
           
             Why
             do
             you
             ask
             these
             questions
             ?
          
        
         
           
             P.
             D.
             
          
           
             Because
             many
             of
             the
             Heathens
             thought
             
               external
               Worship
            
             beneath
             the
             excellency
             of
             the
             Supreme
             God
             ,
             as
             Dr.
             St.
             hath
             fully
             shewed
             from
             the
             Testimonies
             of
             
               Porphyrius
               ,
               Numa
            
             ,
             the
             Platonists
             ,
             
             the
             Mandarins
             in
             China
             ,
             and
             the
             Ynca's
             of
             Peru
             .
             Is
             it
             then
             Idolatry
             to
             deny
             external
             Worship
             to
             God
             out
             of
             Reverence
             to
             his
             Majesty
             ,
             and
             to
             give
             it
             to
             inferiour
             Beings
             ?
          
        
         
           
             R.
             P.
             
          
           
             It
             is
             Idolatry
             to
             give
             
               all
               external
               Worship
               to
               his
               Creatures
               and
               to
               reserve
               none
               to
               himself
               :
            
             because
             some
             external
             Worship
             is
             due
             to
             him
             .
          
        
         
           
             P.
             D.
             
          
           
             If
             
               external
               Worship
            
             be
             due
             to
             God
             ,
             it
             is
             not
             because
             he
             needs
             it
             ,
             but
             because
             it
             is
             fit
             for
             us
             his
             Creatures
             to
             testifie
             our
             subjection
             to
             him
             as
             our
             Creatour
             .
          
        
         
           
             R.
             P.
             
          
           
             Be
             it
             so
             .
          
        
         
           
             P.
             D.
             
          
           
             Ought
             not
             that
             Worship
             then
             to
             be
             so
             peculiar
             to
             him
             ,
             as
             to
             manifest
             the
             different
             esteem
             we
             have
             of
             the
             Creatour
             and
             his
             Creatures
             ?
          
        
         
           
             R.
             P.
             
          
           
             Yes
             .
          
        
         
           
           
             P.
             D.
             
          
           
             Is
             it
             not
             then
             an
             injury
             to
             
               Gods
               honour
            
             to
             give
             that
             Worship
             which
             ought
             to
             be
             peculiar
             to
             himself
             ,
             to
             any
             of
             his
             Creatures
             ?
             and
             that
             which
             the
             Scripture
             calls
             Idolatry
             ?
          
        
         
           
             R.
             P.
             
          
           
             But
             how
             will
             you
             know
             what
             
               external
               Acts
               of
               worship
            
             those
             are
             which
             are
             peculiar
             to
             God
             ?
             for
             therein
             lyes
             the
             great
             difficulty
             .
          
        
         
           
             P.
             D.
             
          
           
             Either
             we
             suppose
             God
             to
             have
             revealed
             his
             will
             to
             mankind
             ,
             or
             not
             .
             If
             not
             ,
             we
             have
             the
             light
             of
             Nature
             ,
             and
             the
             consent
             of
             mankind
             to
             direct
             us
             ;
             if
             he
             hath
             ,
             we
             must
             consider
             the
             Revelation
             he
             hath
             made
             of
             his
             Will
             in
             this
             matter
             .
             For
             since
             God
             hath
             the
             power
             to
             determine
             our
             duty
             ,
             and
             he
             knows
             best
             what
             makes
             for
             his
             honour
             ,
             it
             is
             but
             just
             and
             reasonable
             that
             we
             should
             judge
             of
             these
             things
             according
             to
             his
             Will.
             What
             he
             appoints
             as
             due
             to
             himself
             ,
             becomes
             due
             by
             his
             appointment
             ;
             and
             to
             give
             that
             to
             another
             which
             he
             hath
             made
             due
             only
             to
             himself
             ,
             is
             without
             question
             the
             giving
             the
             worship
             due
             to
             God
             to
             his
             Creatures
             ;
             which
             is
             Idolatry
             .
             Our
             business
             therefore
             is
             ,
             to
             consider
             whether
             God
             hath
             appropriated
             any
             Acts
             of
             worship
             to
             himself
             ;
             what
             those
             Acts
             are
             ;
             how
             far
             the
             obligation
             of
             them
             doth
             extend
             to
             
             us
             ;
             what
             we
             find
             to
             that
             purpose
             in
             the
             Doctrine
             of
             Christ
             and
             his
             Apostles
             ;
             what
             the
             sense
             of
             the
             
               Christian
               Church
            
             hath
             been
             concerning
             them
             in
             the
             best
             and
             purest
             times
             of
             it
             .
             If
             you
             can
             think
             of
             any
             better
             wayes
             than
             these
             ,
             I
             pray
             acquaint
             me
             with
             them
             .
          
        
         
           
             R.
             P.
             
          
           
             I
             see
             what
             you
             are
             coming
             to
             ,
             viz.
             
               the
               appropriate
               Acts
               of
               Divine
               worship
            
             ;
             but
             before
             we
             debate
             that
             business
             ,
             I
             have
             something
             more
             yet
             to
             say
             to
             you
             about
             the
             
               Heathen
               Idolatry
            
             .
          
        
         
           
             P.
             D.
             
          
           
             What
             is
             that
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               T.
               G.
            
             observes
             ,
             
               that
               the
               Heathens
               did
               worship
               their
               Gods
               as
               sharers
               with
            
             Jupiter
             
               in
               the
               Divine
               Power
               and
               Authority
               ,
            
             
             
               and
               upon
               that
               account
               believed
               them
               to
               be
               truly
               and
               properly
               Gods
               ,
               in
               whose
               power
               it
               was
               to
               bestow
               those
               benefits
               upon
               them
               ,
               which
               they
               desired
               ,
               and
               they
               were
               justly
               charged
               with
               Idolatry
               by
               the
               Fathers
               for
               so
               doing
               .
            
             And
             he
             observes
             from
             
               T.
               Godwin
            
             in
             his
             
               Roman
               Antiquities
            
             ,
             
             
               that
               some
               were
               Gods
               by
               their
               own
               right
               ,
               others
               only
               by
               right
               of
               Donation
               :
               of
               the
               former
               sort
               were
               those
               who
               were
               partners
               in
               the
               Government
               of
               the
               world
               .
               Now
               ,
            
             saith
             he
             ,
             
               to
               give
               worship
               to
               any
               other
               besides
               God
               as
               a
               sharer
               with
               him
               in
               it
               ,
               though
               but
               in
               this
               or
               that
               particular
               ,
            
             
             
               will
               be
               Idolatry
               ;
               and
               in
               this
               consideration
               ,
               were
               there
               
               no
               other
               ,
               they
               might
               be
               justly
               charged
               with
               it
               by
               the
               Fathers
               ;
               but
               in
               our
               Church
               we
               own
               God
               to
               be
               the
               sole
               Giver
               of
               every
               good
               and
               perfect
               gift
               ,
               and
               make
               our
               addresses
               to
               Angels
               and
               Saints
               as
               his
               Ministers
               and
               Servants
               not
               to
               obtain
               of
               them
               the
               benefits
               we
               desire
               ,
               but
               of
               God
               alone
               by
               their
               intercession
               through
               his
               only
               Son
               and
               our
               only
               Redeemer
               Jesus
               Christ
               ,
               as
               the
               Council
               of
            
             Trent
             
               hath
               declared
            
             .
          
        
         
           
             P.
             D.
             
          
           
             Here
             are
             two
             things
             to
             be
             cleared
             ,
             (
             1.
             )
             How
             far
             the
             Heathens
             did
             make
             other
             
               Gods
               sharers
               with
               the
               Supreme
            
             in
             the
             Government
             of
             the
             World.
             (
             2.
             )
             How
             far
             your
             opinion
             and
             practice
             differ
             from
             theirs
             .
          
           
             1.
             
             How
             far
             the
             Heathens
             did
             make
             other
             Gods
             
               sharers
               with
               the
               Supreme
            
             in
             the
             Government
             of
             the
             World.
             For
             which
             we
             are
             to
             consider
             a
             double
             Hypothesis
             which
             was
             received
             among
             the
             Heathens
             .
          
           
             First
             ,
             Of
             those
             who
             worshipped
             the
             same
             God
             under
             
               several
               names
               and
               titles
            
             with
             respect
             to
             particular
             powers
             ;
             which
             Dr.
             St.
             proved
             from
             
               Plotinus
               ,
               Plutarch
               ,
               Apuleius
            
             ,
             and
             your
             own
             
               Simon
               Majolus
            
             ,
             who
             on
             this
             account
             commends
             the
             
               Poetick
               Theology
            
             beyond
             that
             of
             Pythagoras
             and
             Socrates
             .
             
             And
             this
             hypothesis
             S.
             Augustin
             
             takes
             particular
             notice
             of
             ,
             
               viz.
               that
               the
               same
               God
               was
            
             Jupiter
             above
             ,
             
             Juno
             
               in
               the
               Air
            
             ,
             Neptune
             
               in
               the
               Sea
               ,
               and
               in
               the
               bottom
               of
               it
            
             Salacia
             ,
             Pluto
             
               upon
               Earth
            
             ,
             Proserpina
             
               under
               it
            
             ,
             Vesta
             
               in
               the
               Hearth
            
             ,
             Vulcan
             
               in
               the
               Forge
            
             ,
             Apollo
             
               in
               Oracles
            
             ,
             Mercury
             
               in
               Trade
            
             ,
             Mars
             
               in
               War
            
             ,
             Ceres
             
               in
               Corn
            
             ,
             Diana
             
               in
               the
               Woods
            
             ,
             Minerva
             
               among
               Wits
               ;
               with
               many
               more
               which
               he
               reckons
               up
               ,
               and
               then
               concludes
               ,
               that
               all
               these
               Gods
               and
               Goddesses
               are
               but
               one
            
             Jupiter
             ;
             
               or
               the
               several
               parts
               and
               powers
               of
               the
               same
               God
               ;
               and
               this
               ,
            
             he
             saith
             ,
             
               was
               the
               opinion
               of
               many
               learned
               ,
               and
               great
               men
               among
               them
               .
            
             (
             Quae
             sententia
             velut
             magnorum
             multorumque
             Doctorum
             est
             .
             )
             All
             these
             made
             
               no
               sharers
               in
               Divinity
            
             by
             believing
             them
             to
             be
             
               truely
               and
               properly
               Gods
            
             ,
             but
             only
             different
             titles
             and
             powers
             of
             the
             same
             God.
             
          
           
             Secondly
             ,
             There
             was
             another
             hypothesis
             more
             general
             than
             this
             ,
             viz.
             of
             
               one
               Supreme
               God
               and
               many
               inferiour
               who
               were
               imployed
               by
               him
               .
            
             Of
             which
             you
             may
             remember
             the
             words
             of
             
               Tertullian
               ,
               that
               the
               greatest
               part
               asserted
               the
               Supreme
               Power
               to
               be
               in
               one
               ,
               and
               the
               subordinate
               Offices
               to
               be
               in
               many
               .
            
             And
             Orosius
             saith
             ,
             
             
               that
               both
               the
               Philosophers
               and
               common
               Heathens
               did
               believe
               one
               God
               the
               Author
               of
               all
               things
               ;
               
               but
               under
               this
               God
               they
               worshipped
               many
               inferiour
               and
               subservient
               Gods.
            
             In
             the
             Council
             of
             Carthage
             under
             
               Cyprian
               Saturninus
               a
               Tucca
            
             (
             who
             was
             both
             a
             Bishop
             and
             Confessor
             )
             saith
             ,
             
               that
               the
               Heathen
               Idolaters
               did
               acknowledge
               and
               confess
               the
               Supreme
               God
               ,
            
             
             
               Father
               and
               Creator
            
             .
             And
             this
             was
             so
             known
             a
             thing
             ,
             that
             Faustus
             the
             Manichee
             charged
             the
             
               Christians
               with
               being
               of
               the
               same
               faith
               with
               the
               Pagans
               ,
            
             
             
               as
               to
               one
               Supreme
               God.
            
             Although
             therefore
             the
             Heathens
             did
             own
             and
             worship
             
               many
               Gods
            
             ,
             yet
             they
             looked
             on
             them
             as
             inferiour
             and
             subordinate
             to
             the
             Supreme
             ,
             and
             only
             imployed
             by
             him
             in
             the
             administration
             of
             things
             under
             him
             .
             And
             as
             for
             the
             partners
             you
             mention
             ,
             they
             were
             not
             such
             
               quoad
               plenitudinem
               potestatis
            
             ;
             but
             only
             made
             use
             of
             in
             their
             particular
             Offices
             ;
             you
             know
             the
             distinction
             ;
             and
             it
             serves
             better
             here
             than
             in
             the
             Court
             of
             Rome
             .
             But
             I
             cannot
             but
             wonder
             ,
             when
             
               T.
               G.
            
             had
             upbraided
             Dr.
             St.
             for
             two
             pages
             together
             with
             his
             Father
             Livy
             ,
             Father
             Varro
             ,
             
             Father
             Cicero
             ,
             Father
             Seneca
             ,
             Father
             Virgil
             ,
             &c.
             he
             should
             at
             last
             sink
             so
             low
             as
             to
             quote
             Father
             T.
             G.
             in
             his
             
               Roman
               Antiquities
            
             against
             him
             ;
             surely
             any
             one
             of
             those
             Fathers
             in
             a
             matter
             of
             
               Roman
               Antiquities
            
             would
             weigh
             
             down
             a
             hundred
             
               Father
               T.
            
             G.'s
             ;
             and
             yet
             even
             this
             Testimony
             doth
             not
             prove
             that
             the
             Gods
             that
             were
             supposed
             to
             be
             in
             Heaven
             by
             their
             own
             right
             were
             
               supreme
               and
               independent
               Deities
            
             ,
             but
             the
             
               Dij
               Consentes
            
             were
             of
             a
             higher
             rank
             than
             the
             semidei
             or
             indigites
             ,
             the
             one
             having
             been
             always
             in
             Heaven
             according
             to
             the
             Platonists
             supposition
             ,
             the
             other
             being
             assumed
             from
             among
             men
             ;
             which
             comes
             at
             last
             to
             the
             distinction
             of
             Angels
             and
             Saints
             .
          
           
             2.
             
             How
             far
             your
             opinion
             and
             practice
             do
             differ
             from
             theirs
             .
             And
             here
             I
             pray
             remember
             that
             I
             go
             not
             about
             to
             compare
             the
             
               Heathen
               Gods
            
             with
             Angels
             and
             Saints
             as
             to
             their
             excellencies
             ,
             for
             the
             Apostle
             tells
             us
             ,
             however
             the
             Gentiles
             intended
             it
             ,
             they
             did
             really
             
               sacrifice
               to
               Devils
               and
               not
               to
               God
               :
            
             but
             I
             am
             only
             to
             compare
             the
             Heathens
             notion
             of
             worship
             and
             yours
             together
             .
             And
             if
             you
             do
             allow
             
               Gods
               by
               participation
               ,
               viz.
            
             Spirits
             assumed
             into
             such
             a
             share
             of
             Government
             as
             to
             have
             the
             care
             of
             some
             things
             and
             places
             committed
             to
             some
             more
             than
             to
             others
             ;
             and
             if
             addresses
             and
             supplications
             are
             allowed
             to
             be
             made
             to
             them
             on
             that
             account
             ,
             I
             desire
             to
             know
             how
             the
             Heathens
             are
             justly
             charged
             
             with
             Idolatry
             ,
             and
             you
             not
             ?
             Was
             it
             Idolatry
             to
             pray
             to
             Diana
             as
             an
             inferiour
             Deity
             which
             presided
             over
             hunting
             ,
             and
             is
             it
             none
             to
             pray
             to
             S.
             Hubert
             on
             the
             like
             account
             ?
             Was
             it
             Idolatry
             to
             pray
             to
             Vesta
             to
             preserve
             from
             the
             Fire
             ,
             and
             is
             it
             none
             to
             pray
             to
             S.
             Agatha
             ?
             If
             two
             persons
             in
             the
             same
             storm
             prayed
             as
             to
             their
             
               Tutelar
               Deities
            
             ,
             the
             one
             to
             Neptune
             ,
             the
             other
             to
             S.
             Paul
             ;
             is
             the
             one
             guilty
             of
             Idolatry
             ,
             and
             the
             other
             not
             ?
             If
             two
             women
             in
             travail
             prayed
             for
             help
             ,
             the
             one
             to
             Lucina
             ,
             the
             other
             to
             the
             
               B.
               Virgin
            
             ,
             is
             the
             first
             only
             guilty
             of
             Idolatry
             ?
             They
             might
             be
             accused
             of
             Ignorance
             and
             Folly
             in
             making
             a
             bad
             choice
             ,
             but
             I
             do
             not
             see
             how
             the
             Heathens
             could
             be
             charged
             with
             Idolatry
             ,
             and
             not
             the
             other
             .
             When
             Saints
             are
             Canonized
             to
             be
             
               Particular
               Patrons
            
             of
             Places
             ,
             as
             S.
             Rosa
             lately
             for
             Peru
             ;
             why
             may
             not
             the
             inhabitants
             make
             particular
             addresses
             to
             her
             as
             their
             Patroness
             ,
             and
             
               Tutelar
               Deity
            
             ,
             as
             Lipsius
             did
             to
             the
             
               B.
               Virgin
            
             ?
             Is
             not
             this
             to
             make
             such
             a
             Saint
             a
             
               sharer
               in
               the
               Government
            
             of
             the
             World
             ,
             as
             much
             as
             the
             Heathens
             did
             their
             
               Tutelar
               Gods
            
             under
             
               one
               Supreme
            
             ?
             And
             therefore
             upon
             T.
             G.'s
             own
             ground
             ,
             you
             are
             as
             justly
             charged
             with
             Idolatry
             as
             the
             Heathens
             were
             .
             For
             the
             Heathens
             did
             
             not
             look
             on
             their
             
               Tutelar
               Gods
            
             as
             the
             
               Original
               Givers
            
             ,
             but
             as
             the
             
               subordinate
               Ministers
            
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             as
             
               T.
               G.
            
             saith
             ,
             
               we
               do
               not
               pray
               to
               them
               to
               obtain
               the
               things
               we
               desire
               ,
               but
               that
               they
               would
               be
               our
               Intercessors
               with
               God
               for
               us
               .
            
          
        
         
           
             P.
             D.
             
          
           
             I
             wonder
             
               T.
               G.
            
             would
             say
             this
             again
             without
             answering
             what
             Dr.
             St.
             had
             said
             in
             his
             late
             Defence
             to
             shew
             (
             1.
             )
             That
             the
             very
             words
             of
             the
             Council
             of
             Trent
             do
             allow
             more
             than
             
               bare
               intercession
            
             .
             
             (
             2.
             )
             That
             
               formal
               prayers
            
             to
             them
             to
             bestow
             blessings
             are
             allowed
             and
             practised
             among
             them
             ;
             of
             which
             he
             produces
             several
             Instances
             of
             present
             use
             in
             the
             approved
             Books
             of
             Devotion
             .
             
             (
             3.
             )
             That
             such
             prayers
             do
             not
             contradict
             any
             received
             Doctrine
             of
             the
             
               Roman
               Church
            
             :
             and
             he
             challenges
             
               T.
               G.
            
             to
             shew
             ,
             
             what
             Article
             of
             your
             Creed
             ,
             what
             Decree
             of
             your
             Church
             ,
             what
             Doctrine
             of
             your
             Divines
             it
             doth
             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
             ?
             But
             I
             do
             not
             yet
             understand
             how
             you
             can
             charge
             those
             Heathens
             
             with
             Idolatry
             ,
             who
             owned
             a
             
               Supreme
               God
            
             and
             worshipped
             
               inferiour
               Deities
            
             as
             subordinate
             to
             them
             ,
             and
             their
             Images
             ;
             but
             the
             charge
             will
             return
             upon
             your selves
             .
          
        
         
           
             R.
             P.
             
          
           
             Will
             you
             never
             be
             satisfied
             ?
             Did
             not
             
               T.
               G.
            
             say
             ,
             
               they
               were
               justly
               charged
               with
               it
               on
               two
               accounts
               .
            
             (
             1.
             )
             
               Because
               those
               Images
               were
               instituted
               by
               publick
               Authority
               for
               the
               worship
               of
               false
               Gods
            
             ;
             
             
               and
               they
               concurred
               with
               the
               vulgar
               in
               all
               the
               external
               practices
               of
               their
               Idolatry
               .
            
             (
             2.
             )
             
               Because
               though
               in
               their
               Schools
               they
               denied
               them
               to
               be
               Gods
               ,
               yet
               they
               gave
               divine
               honour
               to
               them
               as
               the
               people
               did
               .
            
          
        
         
           
             P.
             D.
             
          
           
             You
             must
             excuse
             me
             Sir
             ,
             I
             have
             such
             an
             imperfection
             in
             my
             understanding
             that
             it
             will
             not
             be
             satisfied
             ,
             without
             the
             appearance
             at
             least
             of
             Reason
             ;
             which
             I
             confess
             I
             cannot
             yet
             see
             in
             this
             answer
             .
             For
             ,
             I
             pray
             ,
             how
             comes
             it
             to
             be
             Idolatry
             in
             them
             who
             give
             only
             an
             inferiour
             and
             
               relative
               worship
            
             ,
             if
             that
             worship
             be
             not
             Idolatry
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               T.
               G.
            
             saith
             ,
             
               they
               were
               not
               guilty
               of
               internal
               Idolatry
               ,
            
             
             
               but
               of
               external
               ,
               complying
               with
               the
               vulgar
               who
               did
               worship
               them
               as
               truely
               and
               properly
               Gods
               ;
               and
               that
               in
               such
               a
               manner
               that
               they
               were
               judged
               to
               do
               the
               same
               thing
               ,
               and
               therefore
               it
               was
               at
               
               least
               an
               exteriour
               profession
               of
               Idolatry
               in
               them
               .
            
          
        
         
           
             P.
             D.
             
          
           
             But
             you
             have
             not
             yet
             proved
             that
             the
             Gentiles
             did
             worship
             many
             
               independent
               Gods
            
             ;
             and
             I
             have
             very
             lately
             shewed
             the
             contrary
             from
             the
             express
             testimonies
             of
             the
             Fathers
             :
             and
             therefore
             this
             answer
             doth
             not
             reach
             to
             the
             case
             .
             Yet
             suppose
             ,
             that
             against
             the
             general
             sense
             of
             understanding
             men
             ,
             the
             common
             people
             should
             take
             the
             
               inferiour
               Gods
            
             for
             
               independent
               and
               absolute
            
             Deities
             ,
             is
             not
             this
             the
             case
             of
             your
             own
             Church
             ?
             as
             Dr.
             St.
             observed
             ,
             the
             common
             people
             take
             their
             Images
             for
             Gods
             ,
             or
             take
             the
             
               B.
               Virgin
            
             for
             the
             
               Queen
               of
               Heaven
            
             ,
             and
             pray
             to
             them
             accordingly
             ,
             which
             is
             both
             internal
             and
             
               external
               Idolatry
            
             in
             them
             ,
             however
             
               T.
               G.
            
             and
             their
             learned
             men
             comply
             with
             them
             in
             all
             their
             
               external
               Acts
            
             of
             Worship
             ,
             are
             they
             guilty
             of
             the
             
               exteriour
               profession
               of
               Idolatry
            
             or
             not
             ?
          
        
         
           
             R.
             P.
             
          
           
             I
             thought
             where
             you
             would
             be
             ,
             
               but
               is
               it
               the
               same
               case
               of
               some
               few
               men
               complying
               with
               a
               common
               and
               publick
               custom
               of
               Idolatrous
               worship
            
             ;
             
             
               and
               of
               those
               who
               follow
               the
               publick
               profession
               and
               do
               the
               same
               Acts
               with
               some
               private
               men
               who
               turn
               them
               to
               Idolatrous
               worship
               ?
            
          
        
         
           
           
             P.
             D.
             
          
           
             But
             if
             the
             
               publick
               profession
            
             of
             the
             Gentiles
             was
             to
             worship
             one
             
               Supreme
               God
            
             ,
             as
             I
             have
             already
             proved
             ,
             then
             the
             case
             is
             the
             very
             same
             as
             to
             the
             profession
             and
             
               practice
               of
               Idolatry
            
             ;
             
             which
             is
             the
             main
             thing
             insisted
             on
             .
             And
             the
             shewing
             of
             many
             other
             circumstantial
             differences
             will
             not
             vary
             the
             case
             ,
             and
             destroy
             the
             parallel
             .
             If
             this
             be
             all
             you
             have
             to
             add
             about
             the
             
               Heathen
               Idolatry
            
             ,
             I
             pray
             let
             us
             come
             to
             the
             
               appropriate
               Acts
            
             of
             
               Divine
               Worship
            
             .
             For
             since
             God
             may
             appropriate
             Acts
             of
             Worship
             to
             himself
             ;
             since
             upon
             that
             they
             become
             due
             only
             to
             him
             ;
             since
             Idolatry
             is
             giving
             to
             the
             Creature
             
               the
               worship
               due
               to
               God
            
             ;
             Dr.
             St.
             from
             hence
             proves
             ,
             that
             they
             who
             do
             those
             Acts
             by
             way
             of
             worship
             to
             any
             creature
             must
             be
             guilty
             of
             Idolatry
             .
          
        
         
           
             R.
             P.
             
          
           
             
               As
               to
               this
               mighty
               argument
               T.
               G.
            
             saith
             ,
             
             
               the
               only
               thing
               to
               be
               wondred
               at
               in
               it
               are
               the
               many
               Equivocations
               ,
               False
               suppositions
               ,
               and
               Self-contradictions
               contained
               in
               it
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Fair
             and
             soft
             good
             Sir
             ,
             let
             us
             not
             have
             so
             many
             charges
             at
             one
             time
             ;
             take
             which
             of
             them
             you
             please
             ,
             provided
             you
             hold
             to
             it
             ,
             and
             not
             ramble
             from
             one
             to
             another
             .
          
        
         
           
           
             R.
             P.
             
          
           
             
               What
               is
               it
               you
               understand
               by
               appropriate
               acts
               of
               Divine
               Worship
               ?
               for
               more
               or
               less
               may
               be
               required
               ,
               and
               so
               the
               term
               be
               equivocal
               .
            
          
        
         
           
             P.
             D.
             
          
           
             I
             mean
             such
             which
             by
             his
             appointment
             and
             command
             become
             due
             to
             him
             ,
             and
             by
             his
             prohibition
             to
             give
             them
             to
             any
             other
             they
             become
             due
             only
             to
             him
             .
          
        
         
           
             R.
             P.
             
          
           
             
               There
               is
               something
               still
               wanting
               to
               make
               the
               Argument
               conclusive
               against
               us
               ,
               which
               is
               ,
            
             
             
               that
               God
               hath
               so
               tied
               these
               Acts
               to
               his
               own
               Worship
               ,
               that
               in
               all
               cases
               ,
               and
               upon
               all
               occasions
               imaginable
               they
               become
               incommunicable
               to
               any
               other
               ,
               and
               this
               so
               fastned
               to
               them
               ,
               that
               it
               cannot
               be
               separated
               from
               them
               .
               For
               if
               the
               appropriation
               may
               be
               separated
               upon
               any
               accounts
               ,
               we
               may
               and
               will
               pretend
               it
               is
               .
            
          
        
         
           
             P.
             D.
             
          
           
             How
             doth
             it
             appear
             necessary
             ,
             that
             such
             an
             appropriation
             must
             be
             in
             all
             circumstances
             ?
             Is
             it
             not
             sufficient
             that
             it
             be
             in
             all
             Acts
             of
             Religious
             Worship
             ?
             For
             instance
             ,
             Adoration
             is
             an
             
               appropriate
               Act
               of
               Divine
               Worship
            
             ,
             but
             he
             doth
             not
             hereby
             exclude
             mens
             bowing
             to
             each
             other
             on
             account
             of
             civil
             respect
             ,
             but
             where
             the
             circumstances
             of
             time
             ,
             place
             ,
             &c.
             do
             shew
             it
             is
             for
             
               Religious
               Worship
            
             ,
             
             there
             Dr.
             St.
             saith
             it
             ought
             to
             be
             given
             to
             none
             else
             but
             God.
             
          
        
         
           
             R.
             P.
             
          
           
             
             
               But
               if
               those
               Acts
               be
               communicable
               to
               any
               other
               besides
               God
               ,
               as
               limited
               with
               such
               and
               such
               circumstances
               ,
               they
               are
               not
               absolutely
               appropriated
               to
               God
               in
               all
               cases
               and
               upon
               all
               accounts
               imaginable
               ;
               and
               so
               the
               Argument
               doth
               not
               conclude
               .
            
          
        
         
           
             P.
             D.
             
          
           
             I
             wonder
             to
             hear
             you
             talk
             at
             this
             rate
             .
             For
             the
             force
             of
             your
             Argument
             lies
             in
             this
             ,
             If
             it
             be
             lawful
             to
             bow
             to
             one
             another
             on
             a
             civil
             account
             ,
             then
             
               Religious
               Worship
            
             is
             not
             appropriated
             to
             God
             ;
             what
             a
             strange
             consequence
             is
             this
             ?
             Dr.
             St.
             doth
             say
             ,
             that
             the
             circumstances
             of
             time
             and
             place
             ,
             &c.
             do
             put
             a
             sufficient
             discrimination
             between
             Acts
             of
             Civil
             and
             
               Religious
               Worship
            
             ;
             as
             between
             eating
             and
             drinking
             upon
             a
             natural
             account
             at
             a
             common
             Table
             ,
             and
             eating
             and
             drinking
             at
             the
             Eucharist
             .
             What
             a
             sensless
             way
             of
             reasoning
             were
             this
             ,
             for
             a
             man
             to
             say
             ,
             that
             eating
             and
             drinking
             could
             not
             be
             appropriated
             to
             that
             act
             of
             
               Divine
               Worship
            
             in
             celebration
             of
             the
             Lords
             Supper
             ,
             because
             men
             eat
             and
             drink
             upon
             other
             occasions
             ?
             It
             is
             true
             ,
             they
             do
             so
             and
             must
             do
             so
             if
             they
             would
             live
             ;
             but
             what
             then
             ?
             May
             not
             Christ
             
             therefore
             institute
             a
             Supper
             of
             his
             own
             with
             such
             rites
             and
             solemnities
             belonging
             to
             it
             ,
             as
             may
             sufficiently
             discriminate
             it
             from
             a
             common
             eating
             and
             drinking
             ?
             And
             were
             it
             not
             a
             horrible
             profanation
             to
             appoint
             such
             a
             Supper
             as
             that
             of
             our
             Lord
             is
             ,
             in
             commemoration
             of
             of
             S.
             Francis
             ,
             or
             
               Ignatius
               Loyola
            
             ?
             I
             see
             ,
             I
             must
             put
             some
             questions
             to
             you
             to
             make
             you
             apprehend
             this
             a
             little
             better
             ,
             than
             I
             fear
             you
             do
             .
             Is
             not
             the
             celebration
             of
             the
             
               Eucharist
               an
               appropriate
               Act
               of
               Divine
               Worship
            
             now
             under
             the
             Gospel
             ?
          
        
         
           
             R.
             P.
             
          
           
             I
             do
             not
             well
             know
             what
             you
             mean.
             
          
        
         
           
             P.
             D.
             
          
           
             So
             I
             thought
             by
             your
             way
             of
             talking
             .
             Is
             it
             lawful
             to
             meet
             together
             at
             Mass
             ,
             to
             set
             apart
             Bread
             and
             Wine
             ,
             and
             afterwards
             to
             partake
             of
             them
             with
             a
             design
             to
             commemorate
             S.
             Francis
             and
             St.
             Rosa
             ,
             by
             such
             a
             solemnity
             ?
          
        
         
           
             R.
             P.
             
          
           
             I
             think
             not
             ;
             because
             that
             would
             be
             a
             profane
             imitation
             of
             our
             
               Lords
               Supper
            
             ,
             which
             was
             instituted
             by
             Christ
             himself
             for
             the
             commemoration
             of
             his
             own
             sufferings
             .
          
        
         
           
             P.
             D.
             
          
           
             But
             is
             it
             not
             lawful
             to
             eat
             Bread
             and
             to
             drink
             Wine
             together
             ?
          
        
         
           
             R.
             P.
             
          
           
             Who
             doubts
             of
             that
             ?
          
        
         
           
           
             P.
             D.
             
          
           
             But
             eating
             Bread
             and
             drinking
             Wine
             are
             the
             same
             
               Acts
               in
               substance
            
             which
             are
             used
             at
             the
             
               Lords
               Supper
            
             .
          
        
         
           
             R.
             P.
             
          
           
             And
             what
             then
             ?
          
        
         
           
             P.
             D.
             
          
           
             Then
             the
             substance
             of
             the
             Acts
             being
             the
             same
             when
             done
             upon
             a
             civil
             and
             a
             
               religious
               account
            
             ,
             doth
             not
             take
             off
             from
             the
             appropriation
             of
             them
             to
             God
             when
             the
             circumstances
             declare
             it
             to
             be
             an
             Act
             of
             
               Religious
               Worship
            
             .
             Therefore
             when
             a
             dispute
             arises
             concerning
             the
             Nature
             of
             an
             Act
             ,
             whether
             it
             be
             for
             Civil
             or
             
               Religious
               Worship
            
             ,
             common
             prudence
             is
             to
             judge
             of
             that
             from
             the
             circumstances
             of
             it
             ;
             if
             once
             it
             be
             found
             to
             be
             for
             
               Religious
               Worship
            
             ,
             then
             comes
             in
             the
             consideration
             of
             the
             Law
             of
             God
             ,
             and
             the
             appropriation
             of
             all
             Acts
             of
             
               Religious
               Worship
            
             to
             God
             alone
             .
             And
             by
             this
             time
             I
             hope
             you
             understand
             how
             impertinent
             it
             is
             to
             say
             ,
             that
             if
             there
             be
             
               appropriate
               Acts
            
             of
             
               Divine
               Worship
            
             ,
             they
             must
             be
             so
             in
             all
             cases
             and
             upon
             all
             accounts
             imaginable
             .
             Which
             is
             as
             much
             as
             to
             say
             ,
             that
             eating
             Bread
             and
             drinking
             Wine
             in
             a
             solemn
             manner
             ,
             in
             a
             place
             appointed
             for
             Divine
             Worship
             ,
             cannot
             be
             appropriated
             to
             the
             
               Lords
               Supper
            
             ,
             unless
             we
             never
             eat
             Bread
             ,
             or
             drink
             Wine
             ,
             but
             upon
             that
             occasion
             .
          
        
         
           
           
             R.
             P.
             
          
           
             
               But
               what
               are
               these
               appropriate
               Acts
               of
               Divine
               Worship
               ?
            
             
             
               For
               it
               may
               be
               some
               farther
               light
               may
               be
               gathered
               from
               the
               Acts
               themselves
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Dr.
             St.
             hath
             named
             six
             ;
             
               Sacrifice
               ,
               Religious
               Adoration
               ,
               Solemn
               Invocation
               ;
               Erecting
               Temples
               and
               Altars
               ,
               Burning
               of
               Incense
               ,
               Making
               of
               Vows
               .
            
          
        
         
           
             R.
             P.
             
          
           
             
               Hath
               God
               tyed
               us
               by
               his
               command
               to
               offer
               Sacrifice
               ,
               or
               burn
               Incense
               ,
               or
               make
               Vows
               to
               him
               ?
               How
               then
               can
               he
               argue
               the
               Romanists
               guilty
               of
               Idolatry
               upon
               the
               account
               of
               giving
               Acts
               appropriated
               to
               God
               to
               others
               beside
               him
               ,
               when
               himself
               if
               put
               to
               it
               ,
               will
               deny
               that
               God
               hath
               commanded
               them
               to
               be
               done
               at
               all
               to
               him
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             To
             clear
             this
             matter
             a
             little
             more
             to
             you
             ,
             you
             may
             consider
             two
             things
             concerning
             
               appropriate
               Acts
               of
               Divine
               Worship
            
             .
             1.
             
             The
             
               general
               prohibition
            
             of
             giving
             
               Religious
               Worship
            
             to
             any
             thing
             besides
             God.
             Which
             our
             Saviour
             hath
             delivered
             in
             those
             words
             ,
             
             
               Thou
               shalt
               worship
               the
               Lord
               thy
               God
               ,
               and
               him
               only
               shalt
               thou
               serve
               .
            
             Which
             the
             
               Primitive
               Church
            
             took
             for
             their
             fundamental
             Rule
             of
             Worship
             ;
             and
             understood
             it
             in
             this
             sense
             ,
             That
             all
             Acts
             of
             
               Religious
               Worship
            
             were
             to
             be
             performed
             to
             God
             alone
             .
             And
             therefore
             of
             what
             kind
             soever
             the
             
             Acts
             were
             ,
             whether
             we
             were
             tied
             to
             perform
             them
             to
             God
             or
             not
             ,
             if
             they
             were
             looked
             on
             as
             Acts
             of
             
               Religious
               Worship
            
             given
             to
             any
             Creature
             ,
             they
             utterly
             and
             peremptorily
             refused
             to
             do
             them
             ,
             and
             rather
             chose
             to
             suffer
             Martyrdom
             ;
             as
             was
             plain
             in
             the
             case
             of
             burning
             Incense
             to
             the
             
               Emperours
               Image
            
             .
             No
             Christians
             did
             then
             think
             that
             we
             were
             tied
             to
             offer
             incense
             to
             God
             ,
             and
             yet
             they
             esteemed
             it
             Idolatry
             to
             offer
             incense
             to
             any
             Creature
             ;
             therefore
             it
             is
             not
             necessary
             to
             the
             nature
             of
             Idolatry
             ,
             that
             the
             Act
             of
             Worship
             be
             such
             
               as
               we
               are
               tied
               to
               give
               unto
               God
            
             ;
             it
             being
             sufficient
             that
             it
             is
             an
             act
             of
             
               Religious
               Worship
            
             ;
             and
             the
             giving
             of
             any
             such
             to
             a
             creature
             is
             Idolatry
             ;
             and
             without
             this
             ,
             it
             is
             impossible
             to
             defend
             the
             Martyrs
             of
             the
             
               Primitive
               Church
            
             ;
             which
             all
             Christians
             are
             bound
             to
             do
             .
          
           
             2.
             
             As
             to
             
               particular
               Acts
            
             of
             
               Divine
               Worship
            
             ,
             though
             they
             are
             always
             unlawful
             to
             be
             given
             to
             any
             thing
             besides
             God
             ,
             yet
             we
             are
             not
             tyed
             after
             the
             
               same
               manner
            
             to
             perform
             them
             to
             him
             .
             For
             (
             1.
             )
             Some
             Acts
             of
             Worship
             are
             natural
             and
             always
             equally
             agreeing
             to
             the
             Majesty
             of
             God
             ;
             such
             as
             Prayer
             and
             
               Invocation
               ;
               Dependence
            
             on
             his
             Goodness
             and
             
               Providence
               ;
               Thanksgiving
            
             for
             Mercies
             received
             ;
             and
             
             all
             internal
             Acts
             of
             Worship
             ,
             which
             result
             from
             the
             relation
             we
             stand
             in
             to
             God
             ,
             and
             the
             apprehensions
             we
             ought
             to
             have
             of
             his
             Perfections
             ;
             as
             Fear
             from
             his
             
               Power
               ,
               Submission
            
             from
             his
             
               Providence
               ,
               Faith
            
             and
             Trust
             in
             him
             from
             his
             Truth
             and
             
               Wisdom
               ,
               Love
            
             from
             his
             Goodness
             ,
             &c.
             
             All
             these
             are
             
               necessary
               Acts
            
             of
             worship
             ,
             and
             proper
             to
             God.
             (
             2.
             )
             Some
             Acts
             of
             worship
             are
             appropriated
             to
             him
             
               when
               they
               are
               due
            
             ,
             but
             they
             are
             
               not
               alwayes
               due
            
             :
             such
             as
             
               making
               vows
            
             ,
             and
             
               swearing
               by
               his
               name
            
             .
             Although
             we
             are
             not
             tied
             to
             perform
             these
             at
             any
             certain
             times
             ,
             yet
             whenever
             they
             are
             done
             ,
             they
             must
             be
             done
             to
             God
             alone
             .
             (
             3.
             )
             Some
             acts
             are
             not
             necessary
             to
             be
             done
             to
             God
             at
             all
             ;
             and
             yet
             it
             is
             unlawful
             to
             do
             them
             to
             any
             other
             .
             And
             of
             this
             kind
             are
             the
             
               offering
               Sacrifices
               and
               burning
               Incense
            
             ;
             which
             were
             strictly
             required
             under
             the
             Law
             ,
             but
             that
             dispensation
             expiring
             after
             the
             coming
             of
             Christ
             ,
             the
             obligation
             to
             those
             Acts
             was
             wholly
             taken
             away
             ,
             and
             yet
             it
             was
             Idolatry
             to
             use
             them
             to
             any
             thing
             
               besides
               God
            
             ;
             because
             they
             were
             Acts
             of
             
               Religious
               Worship
            
             ,
             and
             therefore
             if
             to
             be
             performed
             at
             all
             ,
             they
             were
             so
             due
             to
             him
             that
             they
             could
             not
             without
             Idolatry
             be
             applied
             to
             any
             besides
             him
             .
             And
             thus
             ,
             I
             hope
             ,
             I
             have
             a
             
             little
             helped
             your
             understanding
             about
             these
             
               appropriate
               Acts
               of
               Divine
               Worship
            
             .
          
        
         
           
             R.
             P.
             
          
           
             
               But
               the
               force
               of
               the
               ceremonial
               Law
               being
               taken
               away
            
             ;
             
             
               whatever
               is
               not
               obliging
               by
               the
               Law
               of
               Nature
               ,
               or
               some
               express
               declaration
               of
               the
               will
               of
               Christ
               ,
               is
               left
               at
               liberty
               for
               the
               Church
               to
               use
               conformably
               to
               the
               light
               of
               nature
               ,
               and
               the
               design
               of
               Christs
               Doctrine
               .
            
          
        
         
           
             P.
             D.
             
          
           
             All
             this
             I
             yield
             .
             But
             that
             which
             I
             insist
             upon
             ,
             is
             that
             
               fundamental
               precept
            
             of
             worship
             as
             declared
             by
             Christ
             ,
             
               Thou
               shalt
               worship
               the
               Lord
               thy
               God
               and
               him
               only
               shalt
               thou
               serve
               .
            
          
        
         
           
             R.
             P.
             
          
           
             
               But
               do
               you
               think
               that
               Christ
               hath
               made
               a
               re-establishment
               of
               those
               Acts
               in
               the
               new
               Law
               which
               were
               before
               peculiar
               to
               God
               ,
            
             
             
               as
               Sacrifice
               ,
               Incense
            
             ,
             &c.
             
               for
               then
               Christians
               will
               be
               as
               much
               bound
               by
               this
               precept
               to
               give
               them
               to
               God
               ,
               as
               not
               to
               give
               them
               to
               any
               other
               .
               But
               if
               they
               are
               not
               re-established
               ,
               how
               doth
               it
               follow
               ,
               that
               because
               they
               were
               appropriated
               to
               God
               by
               the
               Law
               ,
               therefore
               now
               that
               Law
               is
               taken
               away
               ,
               they
               are
               forbidden
               to
               any
               other
               besides
               God
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             I
             do
             not
             say
             that
             Christ
             did
             intend
             a
             re-establishment
             of
             those
             Acts
             of
             Worship
             which
             were
             peculiar
             to
             the
             Law
             of
             Moses
             ;
             but
             I
             do
             say
             ,
             that
             Christ
             by
             this
             Precept
             as
             explained
             by
             himself
             ,
             doth
             
             make
             it
             utterly
             unlawful
             to
             perform
             any
             act
             of
             
               Religious
               Worship
               to
               any
               but
               God
               alone
               .
            
             And
             if
             this
             be
             all
             you
             have
             to
             prove
             the
             Mass
             of
             
               Equivocations
               ,
               False
               Suppositions
            
             ,
             and
             Self-contradictions
             in
             Dr.
             
             St.'s
             Discourse
             of
             
               appropriate
               Acts
               of
               Divine
               Worship
            
             ,
             it
             had
             been
             more
             for
             T.
             G.'s
             honour
             to
             have
             passed
             over
             this
             with
             as
             much
             silence
             as
             he
             did
             many
             other
             places
             which
             he
             found
             too
             hard
             for
             him
             .
          
        
         
           
             R.
             P.
             
          
           
             
               Suppose
               this
               argument
               were
               good
            
             ,
             
             
               it
               proves
               nothing
               against
               us
               ,
               who
               neither
               give
               any
               act
               absolutely
               appropriated
               to
               God
               to
               any
               else
               besides
               him
               ;
               nor
               any
               other
               in
               the
               manner
               it
               is
               appropriated
               to
               him
               .
            
          
        
         
           
             P.
             D.
             
          
           
             If
             you
             perform
             any
             act
             of
             
               Religious
               Worship
            
             either
             to
             Saints
             or
             Images
             ,
             this
             Discourse
             must
             concern
             you
             ;
             because
             the
             Law
             against
             the
             worship
             of
             Images
             is
             still
             in
             force
             among
             Christians
             ;
             and
             our
             Saviours
             general
             Rule
             doth
             forbid
             all
             external
             Acts
             of
             
               Religious
               Worship
            
             being
             applied
             to
             any
             besides
             God.
             
          
        
         
           
             R.
             P.
             
          
           
             
               Nay
               ,
               supposing
               those
               external
               acts
               of
               worship
               to
               be
               now
               due
               to
               God
               by
               his
               Law
               ,
            
             
             
               the
               giving
               them
               to
               any
               besides
               himself
               will
               not
               be
               to
               give
               to
               the
               creature
               the
               worship
               due
               to
               God
               ,
               unless
               it
               be
               done
               with
               an
               intention
               
               to
               give
               them
               to
               a
               creature
               as
               esteemed
               worthy
               of
               Divine
               Honour
               .
               For
               that
               is
               the
               definition
               of
               real
               Idolatry
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Then
             the
             Mandarins
             in
             China
             who
             performed
             all
             external
             acts
             of
             adoration
             in
             the
             Temple
             of
             the
             
               Tutelar
               Spirits
            
             secretly
             directing
             their
             intention
             to
             a
             Crucifix
             were
             not
             guilty
             of
             Idolatry
             ;
             notwithstanding
             the
             Decree
             of
             the
             Congregation
             at
             Rome
             .
             For
             they
             did
             not
             perform
             those
             acts
             ,
             with
             an
             intention
             to
             give
             the
             worship
             to
             the
             
               Tutelar
               Spirits
               as
               esteemed
               worthy
               of
               Divine
               Honour
               .
            
             Then
             the
             Thurificati
             of
             the
             
               Primitive
               Church
            
             who
             through
             fear
             offered
             incense
             ,
             could
             not
             be
             charged
             with
             Idolatry
             ;
             nor
             Marcellinus
             though
             he
             sacrificed
             in
             the
             Temple
             of
             Vesta
             ,
             when
             he
             only
             complied
             with
             Dioclesian
             .
             But
             did
             not
             
               T.
               G.
            
             blame
             the
             
               Philosophers
               for
               an
               exteriour
               profession
               of
               Idolatry
               ?
            
             What
             is
             that
             I
             beseech
             you
             ?
             Is
             it
             Idolatry
             or
             not
             ?
             Doth
             not
             
               T.
               G.
            
             grant
             ,
             
               that
               there
               ought
               in
               reason
               to
               be
               some
               peculiar
               external
               acts
               appropriated
               to
               the
               worship
               of
               God
               as
               most
               agreeable
               to
               his
               incommunicable
               excellencie
               ?
            
             
             Why
             so
             I
             pray
             ?
             Is
             it
             not
             ,
             because
             
               Gods
               incommunicable
               excellency
            
             requires
             an
             
               external
               worship
            
             peculiar
             to
             it self
             ?
             And
             if
             so
             ,
             is
             it
             not
             to
             give
             the
             worship
             due
             to
             God
             to
             
             something
             else
             ,
             to
             apply
             those
             acts
             which
             are
             peculiar
             to
             himself
             ,
             to
             any
             thing
             besides
             him
             ?
             This
             debate
             in
             truth
             comes
             to
             this
             point
             at
             last
             ,
             whether
             there
             ought
             to
             be
             any
             such
             thing
             as
             a
             peculiar
             
               external
               worship
            
             of
             God
             or
             not
             ?
             For
             ,
             if
             external
             worship
             be
             due
             to
             him
             ,
             and
             such
             worship
             be
             due
             to
             him
             alone
             for
             his
             incommunicable
             excellencie
             ,
             then
             the
             giving
             external
             worship
             to
             a
             creature
             ,
             must
             be
             giving
             to
             it
             what
             is
             due
             only
             to
             God.
             And
             to
             resolve
             the
             nature
             of
             Idolatry
             into
             the
             
               inward
               intention
            
             ,
             is
             all
             one
             as
             if
             one
             should
             say
             ,
             that
             Adultery
             were
             to
             lie
             with
             another
             mans
             Wife
             with
             an
             intention
             to
             cuckold
             her
             Husband
             ;
             but
             if
             a
             man
             did
             it
             out
             of
             love
             to
             her
             Person
             ,
             it
             were
             no
             adultery
             .
             Why
             is
             there
             not
             an
             external
             act
             of
             Idolatry
             ,
             as
             well
             as
             of
             perjury
             ,
             theft
             ,
             murder
             and
             the
             like
             ?
             Where
             doth
             the
             Scripture
             give
             the
             least
             intimation
             that
             the
             nature
             of
             Idolatry
             is
             to
             be
             taken
             from
             the
             
               inward
               intention
            
             ,
             when
             the
             Law
             is
             express
             against
             the
             outward
             action
             :
             and
             all
             men
             are
             charged
             with
             Idolatry
             who
             were
             guilty
             of
             the
             external
             acts
             ,
             without
             running
             into
             the
             thoughts
             and
             designs
             of
             their
             hearts
             ?
             Nay
             ,
             your
             own
             Authors
             cannot
             deny
             that
             there
             is
             an
             
               external
               Idolatry
            
             as
             well
             as
             internal
             ;
             
             and
             where
             the
             outward
             acts
             are
             Idolatrous
             we
             ought
             to
             presume
             there
             was
             an
             implicit
             and
             indirect
             intention
             ;
             and
             no
             more
             is
             necessary
             to
             make
             an
             act
             Idolatrous
             than
             a
             voluntary
             inclination
             to
             do
             it
             .
             This
             is
             therefore
             a
             meer
             subterfuge
             ,
             and
             can
             never
             satisfie
             a
             mans
             Conscience
             ,
             nor
             excuse
             the
             Roman
             Church
             from
             Idolatry
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             
               T.
               G.
            
             grants
             that
             
               supposing
               such
               an
               appropriation
               of
               external
               acts
               to
               remain
               in
               force
            
             ;
             
             
               to
               apply
               such
               acts
               to
               a
               creature
               may
               and
               ought
               in
               reason
               to
               be
               interpreted
               to
               be
               real
               Idolatrous
               worship
               ;
               because
               Idolatry
               is
               a
               sin
               directly
               opposite
               to
               Religion
               ,
               as
               a
               false
               worship
               to
               a
               true
               one
               .
            
          
        
         
           
             P.
             D.
             
          
           
             What
             is
             it
             then
             but
             to
             cavil
             about
             words
             ,
             to
             deny
             that
             to
             be
             
               real
               Idolatry
            
             which
             at
             the
             same
             time
             he
             confesses
             ought
             to
             be
             interpreted
             to
             be
             so
             ?
             For
             since
             we
             cannot
             judge
             of
             mens
             intentions
             but
             by
             their
             actions
             ,
             when
             we
             dispute
             about
             the
             Idolatry
             practised
             in
             any
             Church
             ,
             we
             can
             be
             understood
             only
             of
             that
             which
             lies
             open
             to
             our
             judgement
             ,
             and
             that
             can
             be
             only
             the
             
               external
               act
            
             .
             And
             since
             
               T.
               G.
            
             grants
             ,
             
             
               that
               the
               thing
               which
               the
               Dr.
               means
               is
               confessed
               by
               your selves
               to
               be
               inconsistent
               with
               salvation
               ,
            
             there
             is
             nothing
             further
             necessary
             to
             be
             done
             ,
             but
             to
             debate
             
             whether
             you
             are
             guilty
             of
             that
             sin
             or
             not
             ,
             in
             applying
             appropriate
             acts
             of
             
               Divine
               Worship
            
             to
             a
             Creature
             .
          
        
         
           
             R.
             P.
             
          
           
             
               But
               doth
               not
               Dr.
            
             St.
             
               himself
               shew
               from
               Card.
            
             Tolet
             ,
             
             
               that
               Idolatry
               doth
               suppose
               an
               error
               in
               the
               mind
               ,
               in
               judging
               that
               to
               deserve
               divine
               honour
               which
               doth
               not
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             I
             grant
             it
             ,
             but
             that
             only
             shews
             what
             
               practical
               judgement
            
             doth
             precede
             a
             voluntary
             act
             of
             Idolatry
             :
             as
             it
             is
             distinguished
             from
             an
             involuntary
             compliance
             .
             In
             this
             later
             case
             ,
             persons
             are
             really
             guilty
             as
             to
             the
             external
             act
             ;
             as
             a
             man
             that
             takes
             away
             his
             Neighbours
             goods
             out
             of
             fear
             of
             his
             own
             life
             is
             really
             guilty
             of
             theft
             ,
             although
             the
             fear
             he
             was
             in
             may
             lessen
             the
             wilfulness
             of
             it
             :
             so
             in
             Idolatry
             when
             committed
             through
             the
             power
             of
             a
             sudden
             passion
             is
             a
             sin
             of
             the
             same
             kind
             with
             other
             Idolatry
             ,
             but
             not
             so
             wilful
             and
             deliberate
             a
             sin
             .
             But
             in
             case
             of
             
               wilful
               Idolatry
            
             ,
             there
             must
             be
             a
             practical
             judgement
             determining
             the
             will
             to
             the
             act
             of
             Idolatry
             .
             If
             you
             ask
             me
             what
             that
             judgement
             is
             ,
             whether
             true
             ,
             or
             erroneous
             ;
             I
             say
             it
             is
             an
             erroneous
             judgement
             ,
             for
             it
             determines
             the
             giving
             divine
             worship
             to
             that
             which
             doth
             not
             deserve
             it
             .
             
             Not
             as
             though
             Idolatry
             implied
             
               the
               believing
               that
               to
               be
               truly
               and
               
               properly
               God
               which
               is
               not
            
             ;
             (
             which
             
               T.
               G.
            
             would
             infer
             from
             thence
             )
             but
             it
             implies
             only
             the
             practical
             judgement
             determining
             the
             will
             to
             give
             Divine
             Worship
             to
             that
             which
             really
             deserves
             it
             not
             .
             As
             for
             instance
             ;
             suppose
             an
             Image
             of
             our
             Lady
             to
             stand
             before
             two
             persons
             ;
             the
             one
             declares
             against
             the
             Worship
             of
             it
             ,
             though
             he
             may
             be
             forced
             to
             do
             it
             ,
             he
             is
             guilty
             of
             real
             but
             involuntary
             Idolatry
             (
             taking
             involuntary
             as
             to
             the
             free
             inclination
             of
             the
             Will
             )
             the
             other
             readily
             and
             spontaneously
             falls
             down
             upon
             his
             knees
             before
             it
             ,
             and
             says
             his
             prayers
             to
             the
             Image
             as
             gravely
             and
             devoutly
             as
             if
             the
             
               B.
               Virgin
            
             were
             present
             ;
             both
             these
             do
             concur
             in
             the
             same
             external
             act
             of
             worship
             ,
             but
             from
             a
             very
             different
             judgement
             ;
             the
             one
             judges
             it
             fit
             to
             comply
             for
             his
             own
             safety
             ;
             the
             other
             judges
             the
             thing
             fit
             to
             be
             done
             :
             but
             it
             is
             not
             necessary
             that
             he
             judges
             the
             Image
             to
             be
             the
             
               B.
               Virgin
            
             her self
             ,
             but
             that
             he
             ought
             to
             give
             such
             worship
             to
             her
             Image
             ;
             so
             that
             judging
             divine
             worship
             to
             belong
             to
             that
             which
             doth
             not
             really
             deserve
             it
             ,
             is
             all
             the
             erroneous
             judgement
             necessary
             to
             a
             wilful
             act
             of
             Idolatry
             ;
             and
             if
             this
             be
             any
             kindness
             to
             
               T.
               G.
            
             much
             good
             may
             it
             do
             him
             .
          
        
         
           
           
             R.
             P.
             
          
           
             But
             
               T.
               G.
            
             saith
             ,
             
             
               that
               from
               hence
               it
               follows
               ,
               that
               it
               is
               not
               real
               Idolatry
               to
               worship
               an
               Image
               with
               divine
               worship
               unless
               it
               be
               done
               out
               of
               an
               erroneous
               judgement
               ,
               as
               to
               a
               thing
               that
               deserves
               Divine
               Honour
               .
            
          
        
         
           
             P.
             D.
             
          
           
             No
             such
             matter
             ;
             for
             from
             hence
             it
             only
             follows
             ,
             that
             in
             a
             wilful
             act
             of
             Idolatry
             there
             must
             be
             a
             practical
             judgement
             determining
             the
             act
             of
             Divine
             Worship
             to
             an
             Image
             ,
             though
             it
             deserves
             it
             not
             .
             So
             that
             this
             doth
             not
             refer
             to
             the
             manner
             of
             applying
             the
             external
             act
             to
             the
             object
             
               as
               deserving
               divine
               honour
            
             ,
             but
             only
             the
             antecedent
             judgement
             that
             the
             act
             of
             divine
             worship
             be
             given
             to
             such
             an
             object
             .
          
        
         
           
             R.
             P.
             
          
           
             Again
             
               T.
               G.
            
             saith
             ,
             
               that
               from
               hence
               it
               follows
               ,
               that
               the
               case
               of
               the
               Heathens
               and
               ours
               is
               different
               ,
               because
               their
               Idolatry
               proceeded
               upon
               an
               erroneous
               belief
               of
               a
               creatures
               deserving
               Divine
               Honour
               when
               it
               doth
               not
               ;
               but
               we
               do
               no
               such
               thing
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Cannot
             
               T.
               G.
            
             understand
             the
             difference
             between
             an
             
               erroneous
               belief
            
             and
             an
             
               erroneous
               practical
               judgement
            
             ?
             I
             do
             not
             deny
             that
             the
             Heathens
             had
             a
             very
             erroneous
             belief
             in
             many
             particulars
             ;
             and
             so
             have
             other
             Idolaters
             too
             .
             But
             the
             question
             now
             is
             ,
             what
             
               error
               of
               judgement
            
             that
             is
             ,
             which
             the
             
               wilful
               act
            
             of
             Idolatry
             
             doth
             suppose
             ;
             and
             I
             say
             ,
             it
             requires
             no
             more
             than
             an
             error
             in
             the
             practical
             judgement
             ,
             determining
             the
             will
             to
             give
             Divine
             Worship
             to
             that
             which
             doth
             not
             deserve
             it
             .
             And
             herein
             I
             see
             no
             difference
             between
             the
             Heathens
             Idolatry
             and
             yours
             .
          
        
         
           
             R.
             P.
             
          
           
             
             
               But
               let
               us
               now
               set
               aside
               the
               strict
               notion
               of
               Idolatry
               ,
               and
               consider
               ,
               whether
               the
               Church
               of
               Rome
               be
               guilty
               of
               damnable
               sin
               in
               the
               manner
               of
               their
               worship
               ,
               which
               must
               either
               be
               in
               not
               giving
               to
               God
               the
               worship
               due
               to
               him
               ,
               or
               by
               giving
               the
               worship
               due
               only
               to
               him
               to
               his
               Creatures
               .
            
          
        
         
           
             P.
             D.
             
          
           
             The
             later
             is
             that
             which
             Dr.
             St.
             chiefly
             insists
             upon
             ,
             although
             ,
             he
             saith
             ,
             your
             Divines
             are
             to
             blame
             in
             the
             first
             particular
             ,
             
             because
             they
             reserve
             
               no
               one
               act
               of
               external
               adoration
               as
               proper
               to
               God
               and
               to
               be
               performed
               by
               all
               Christians
               ,
            
             and
             for
             this
             he
             quotes
             the
             resolution
             of
             
               Cardinal
               Lugo
            
             .
          
        
         
           
             R.
             P.
             
          
           
             I
             wonder
             you
             would
             mention
             that
             citation
             of
             Lugo
             ,
             since
             
               T.
               G.
            
             saith
             the
             Dr.
             is
             so
             unhappy
             in
             his
             citations
             :
             and
             
               the
               Jesuits
               will
               say
            
             ,
             
             
               that
               he
               evidently
               abuses
               both
               his
               Authority
               and
               his
               Eminency
               .
            
          
        
         
           
           
             P.
             D.
             
          
           
             I
             have
             had
             so
             much
             experience
             of
             T.
             G.'s
             intolerable
             disingenuity
             in
             this
             matter
             ,
             that
             I
             durst
             venture
             an
             even
             wager
             (
             which
             is
             the
             way
             
               T.
               G.
            
             proposes
             often
             in
             his
             Dialogues
             for
             ending
             such
             disputes
             )
             that
             Dr.
             St.
             hath
             not
             miscited
             
               Cardinal
               Lugo
            
             .
          
        
         
           
             R.
             P.
             
          
           
             
               T.
               G.
            
             saith
             ,
             
               that
               Cardinal
            
             Lugo
             
               doth
               not
               deny
               sacrifice
               to
               be
               an
               external
               act
               of
               worship
               proper
               to
               God
               ;
               for
               his
               words
               are
               ,
               qui
               non
               potest
               offerri
               nisi
               soli
               Deo
               ,
               as
               may
               not
               be
               offered
               but
               to
               God
               alone
               ;
               but
               ,
               he
               saith
               ,
               that
               sacrifice
               is
               not
               properly
               an
               act
               of
               adoration
               in
               the
               strict
               sense
               ,
               but
               of
               another
               kind
               distinct
               from
               it
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Those
             are
             not
             
             Lugo's
             words
             ,
             but
             
               licet
               non
               possit
               offerri
               nisi
               soli
               Deo
            
             ;
             yet
             I
             shall
             not
             insist
             upon
             that
             .
             For
             that
             which
             sufficiently
             clears
             Dr.
             St.
             is
             ,
             the
             consideration
             of
             his
             design
             in
             bringing
             those
             words
             of
             Lugo
             ,
             which
             was
             to
             prove
             that
             there
             is
             no
             one
             
               external
               act
               of
               adoration
            
             which
             is
             proper
             to
             Latria
             ,
             or
             the
             worship
             peculiar
             to
             God.
             And
             are
             not
             
             Lugo's
             words
             plain
             and
             full
             to
             this
             purpose
             ?
          
        
         
           
             R.
             P.
             
          
           
             That
             cannot
             be
             denied
             ,
             but
             he
             takes
             
               adoration
               in
               the
               stricter
               sense
            
             .
          
        
         
           
             P.
             D.
             
          
           
             Let
             him
             take
             it
             in
             what
             sense
             he
             will
             ;
             doth
             he
             not
             speak
             of
             the
             adoration
             
             proper
             to
             Latria
             ,
             or
             the
             worship
             peculiar
             to
             God
             ?
             And
             doth
             not
             Latria
             take
             in
             any
             
               peculiar
               act
               of
               Divine
               Worship
            
             ?
             And
             if
             there
             be
             
               no
               external
               act
               of
               adoration
            
             peculiar
             to
             God
             ,
             doth
             it
             not
             follow
             ,
             that
             there
             is
             no
             peculiar
             act
             whereby
             you
             express
             your
             inward
             submission
             to
             God
             in
             all
             things
             ?
             for
             that
             ,
             Lugo
             saith
             ,
             is
             the
             
               strict
               sense
               of
               adoration
            
             he
             there
             means
             .
             And
             doth
             not
             this
             fully
             prove
             what
             Dr.
             St.
             brought
             this
             Testimony
             for
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               But
               the
               Church
               of
               Rome
               doth
               hold
               sacrifice
               to
               be
               peculiar
               to
               God.
               
            
          
        
         
           
             P.
             D.
             
          
           
             And
             doth
             not
             Dr.
             St.
             say
             as
             much
             ?
             
             For
             his
             words
             are
             ,
             that
             you
             confess
             ,
             that
             sacrifice
             is
             so
             peculiar
             to
             God
             that
             it
             ought
             not
             to
             be
             offered
             to
             any
             else
             ;
             but
             not
             as
             an
             Act
             of
             Latria
             saith
             
               Cardinal
               Lugo
            
             ,
             for
             there
             is
             
               no
               act
               of
               adoration
               that
               is
               so
            
             ;
             but
             upon
             another
             account
             as
             it
             signifies
             
               Gods
               absolute
               Dominion
               over
               us
               as
               to
               life
               and
               death
               ,
               and
               that
               we
               ought
               to
               lay
               down
               our
               own
               lives
               when
               he
               calls
               for
               them
            
             ▪
             Which
             is
             to
             make
             sacrifice
             a
             
               significant
               ceremony
               peculiar
               to
               God
            
             expressing
             his
             Soveraignty
             ,
             but
             not
             an
             
               immediate
               act
               of
               worship
            
             peculiar
             to
             him
             :
             
               for
               of
               that
               kind
            
             ,
             he
             saith
             ,
             
               there
               is
               none
            
             .
             And
             therefore
             according
             to
             him
             ,
             your
             Church
             hath
             
               no
               
               one
               external
               act
               of
               Divine
               Worship
               so
               proper
               to
               God
               ,
               that
               it
               may
               not
               be
               offered
               but
               to
               him
               alone
               .
            
             And
             from
             hence
             it
             appears
             that
             Lugo
             did
             not
             take
             adoration
             meerly
             for
             
               that
               act
               of
               Religious
               Worship
               which
               is
               performed
               by
               the
               motion
               of
               the
               Body
               ,
            
             
             as
             
               T.
               G.
            
             suggests
             ;
             but
             for
             whatsoever
             act
             that
             may
             tend
             to
             express
             
               the
               submission
               of
               our
               souls
               to
               God
            
             ;
             of
             which
             sort
             he
             denies
             any
             to
             be
             peculiar
             to
             
               Gods
               worship
            
             .
             And
             what
             can
             be
             more
             contrary
             to
             that
             which
             
               T.
               G.
            
             admits
             for
             a
             Law
             of
             Nature
             ,
             viz.
             
               that
               man
               ought
               to
               use
               some
               external
               acts
               to
               testifie
               his
               submission
               to
               God
               ,
            
             
             
               and
               therefore
               there
               ought
               to
               be
               some
               peculiar
               external
               acts
               appropriated
               to
               the
               worship
               of
               God
               ,
               as
               most
               agreeable
               to
               his
               incommunicable
               excellency
               ?
            
             I
             could
             not
             but
             rejoyce
             to
             see
             
               T.
               G.
            
             own
             so
             reasonable
             a
             principle
             ,
             and
             I
             desire
             no
             other
             ,
             as
             to
             the
             meer
             light
             of
             Nature
             to
             prove
             your
             Idolatry
             .
             For
             ,
             if
             this
             be
             a
             principle
             of
             
               Natural
               Religion
            
             ;
             then
             Idolatry
             even
             by
             the
             light
             of
             Nature
             lies
             in
             applying
             appropriate
             acts
             of
             Divine
             Worship
             to
             any
             but
             to
             God
             himself
             ;
             for
             since
             his
             excellency
             is
             incommunicable
             ,
             and
             the
             submission
             we
             owe
             to
             God
             peculiar
             to
             him
             ,
             and
             that
             submission
             ought
             to
             be
             expressed
             by
             external
             acts
             ,
             all
             which
             
               T.
               G.
            
             grants
             ;
             then
             all
             those
             who
             do
             use
             
             such
             acts
             to
             any
             besides
             God
             ,
             are
             guilty
             of
             giving
             the
             worship
             due
             to
             God
             unto
             a
             Creature
             .
             For
             God
             hath
             not
             only
             a
             right
             to
             our
             
               inward
               submission
            
             ,
             but
             to
             the
             acknowledgement
             of
             it
             ,
             which
             cannot
             be
             done
             but
             by
             
               external
               acts
            
             :
             and
             which
             is
             observable
             as
             to
             this
             matter
             ;
             the
             honour
             of
             God
             as
             to
             his
             incommunicable
             excellencies
             with
             respect
             to
             mankind
             as
             a
             body
             ,
             doth
             not
             lie
             in
             the
             bare
             Acts
             of
             the
             Mind
             ,
             but
             in
             the
             external
             performance
             of
             
               Religious
               Worship
            
             to
             him
             .
             For
             ,
             if
             it
             be
             necessary
             that
             
               Gods
               Authority
            
             be
             owned
             in
             the
             world
             ,
             it
             is
             necessary
             it
             be
             done
             by
             
               visible
               acts
               of
               Worship
            
             ;
             which
             ought
             to
             be
             so
             appropriated
             to
             him
             ,
             that
             any
             one
             who
             discerns
             them
             may
             see
             the
             difference
             put
             between
             God
             and
             all
             his
             Creatures
             .
             For
             herein
             lies
             the
             manifestation
             of
             that
             inward
             sense
             we
             have
             of
             
               Gods
               incommunicable
               excellencies
            
             ,
             when
             we
             set
             apart
             times
             ,
             and
             places
             ,
             and
             offices
             of
             
               Religious
               Worship
            
             ,
             by
             which
             we
             declare
             our
             submission
             to
             God
             ,
             as
             our
             Creator
             and
             Governor
             of
             the
             World.
             And
             the
             confounding
             this
             distance
             between
             God
             and
             his
             Creatures
             is
             the
             great
             sin
             of
             Idolatry
             :
             from
             whence
             Aquinas
             and
             others
             conclude
             it
             to
             be
             a
             
               sin
               of
               the
               highest
               nature
            
             ,
             
             
               and
               including
               blasphemy
               in
               it
               ,
               because
               it
               
               robs
               God
               of
               the
               honour
               due
               to
               him
               for
               his
               incommunicable
               excellencies
               .
            
          
        
         
           
             R.
             P.
             
          
           
             
               What
               do
               you
               mean
               by
               this
               appropriating
               acts
               of
               worship
               to
               God
               ?
            
             
             
               Do
               you
               mean
               all
               of
               them
               so
               absolutely
               appropriated
               to
               God
               ,
               that
               it
               is
               not
               lawful
               upon
               any
               account
               to
               give
               them
               to
               any
               other
               ?
               And
               then
               the
               Quakers
               will
               be
               the
               only
               good
               Christians
               in
               the
               world
               ;
               or
               only
               some
               of
               them
               ,
               and
               not
               others
               ,
               as
               kneeling
               and
               prostrating
               ,
               but
               not
               bowing
               ;
               and
               then
               you
               must
               tell
               us
               what
               makes
               the
               discrimination
               .
            
          
        
         
           
             P.
             D.
             
          
           
             I
             mean
             that
             which
             all
             mankind
             meant
             ,
             when
             they
             set
             apart
             times
             ,
             and
             places
             ,
             and
             offices
             for
             
               Divine
               Worship
            
             ;
             and
             every
             man
             by
             the
             help
             of
             his
             mother
             wit
             knew
             the
             difference
             between
             going
             to
             
               serve
               God
            
             and
             going
             to
             Market
             .
             I
             say
             then
             as
             Dr.
             St.
             did
             ,
             that
             the
             circumstances
             do
             sufficiently
             discriminate
             Acts
             of
             a
             Religious
             and
             of
             a
             
               Civil
               Nature
            
             .
             
          
        
         
           
             R.
             P.
             
          
           
             
               May
               not
               the
               Churches
               declaration
               ,
               that
               such
               acts
               are
               intended
               only
               for
               inferiour
               Worship
               towards
               Images
               or
               Saints
               ,
               make
               a
               sufficient
               discrimination
               between
               such
               acts
               ,
               and
               those
               which
               are
               appropriated
               to
               God
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             If
             you
             suppose
             the
             whole
             power
             of
             determining
             Acts
             of
             
               Divine
               Worship
            
             to
             lie
             in
             your
             Churches
             Breast
             ,
             you
             had
             
             asked
             a
             very
             material
             question
             ;
             but
             in
             this
             case
             ,
             there
             is
             a
             
               Law
               of
               God
            
             antecedently
             prohibiting
             such
             acts
             being
             given
             to
             any
             besides
             God
             himself
             ;
             and
             this
             Law
             was
             so
             understood
             by
             the
             
               Christian
               Church
            
             when
             the
             Christian
             Religion
             put
             men
             upon
             suffering
             Martyrdom
             on
             that
             principle
             ,
             that
             all
             Religious
             Worship
             was
             appropriated
             to
             God
             :
             because
             Christ
             had
             said
             ,
             
               Thou
               shalt
               worship
               the
               Lord
               thy
               God
               and
               him
               only
               shalt
               thou
               serve
               .
            
          
        
         
           
             R.
             P.
             
          
           
             
             
               Who
               is
               so
               blind
               as
               not
               to
               see
               ,
               that
               this
               prohibition
               fell
               upon
               the
               external
               act
               as
               determined
               to
               be
               a
               sign
               of
               Religious
               Worship
               by
               the
               circumstances
               in
               which
               it
               was
               required
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             And
             what
             then
             ,
             I
             pray
             ?
             for
             doth
             it
             not
             equally
             fall
             upon
             all
             external
             acts
             where
             the
             circumstances
             do
             determine
             them
             to
             be
             signs
             of
             
               Religious
               Worship
            
             ?
             Which
             is
             all
             I
             desire
             .
          
        
         
           
             R.
             P.
             
          
           
             
             
               Doth
               not
               this
               justifie
               the
               Quakers
               in
               denying
               to
               give
               any
               external
               honour
               to
               a
               Creature
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             So
             far
             from
             it
             ,
             that
             it
             shews
             the
             folly
             of
             their
             doctrine
             ,
             which
             arose
             from
             not
             being
             able
             to
             distinguish
             acts
             of
             Religious
             and
             
               Civil
               Worship
            
             .
          
        
         
           
             R.
             P.
             
          
           
             
               But
               Dr.
            
             St.
             
               allows
               some
               kind
               of
               Religious
               Worship
               to
               be
               given
               to
               a
               Creature
               .
            
          
        
         
           
           
             P.
             D.
             
          
           
             Not
             any
             which
             is
             Religious
             in
             its
             nature
             or
             by
             circumstances
             ;
             but
             that
             which
             might
             be
             so
             called
             being
             required
             by
             the
             Rule
             of
             Religion
             ,
             as
             
               civil
               worship
            
             is
             .
          
        
         
           
             R.
             P.
             
          
           
             
               But
               he
               allows
               religious
               respect
               to
               places
               ,
               and
               religious
               honour
               to
               Saints
               ,
            
             
             
               and
               then
               why
               not
               those
               acts
               we
               give
               to
               Images
               and
               Saints
               on
               the
               same
               accounts
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             Because
             the
             circumstances
             do
             declare
             those
             are
             not
             acts
             of
             religious
             worship
             ;
             but
             those
             you
             give
             to
             Images
             and
             Saints
             are
             .
          
        
         
           
             R.
             P.
             
          
           
             
               I
               see
               the
               weight
               of
               this
               whole
               debate
               lies
               at
               last
               upon
               this
               determination
               of
               circumstances
            
             ;
             
             
               but
               how
               comes
               the
               Dr.
               after
               all
               the
               great
               bustle
               he
               makes
               about
               Gods
               appropriating
               external
               acts
               of
               worship
               to
               himself
               ,
               to
               put
               the
               trial
               of
               his
               cause
               at
               last
               upon
               the
               determination
               of
               circumstances
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             What
             other
             way
             should
             the
             difference
             of
             moral
             actions
             be
             tried
             ?
             What
             incongruity
             is
             there
             between
             
               Gods
               appropriating
               acts
               of
               religious
               worship
               to
               himself
               ,
            
             and
             the
             finding
             out
             what
             
               those
               acts
            
             are
             by
             the
             circumstances
             ?
             Is
             it
             not
             thus
             in
             the
             other
             
               Commandments
               ?
               God
            
             in
             general
             forbids
             
               Murder
               ,
               Theft
            
             and
             Adultery
             ;
             but
             are
             not
             those
             prohibited
             acts
             to
             be
             judged
             by
             the
             circumstances
             ?
             For
             ,
             there
             is
             the
             same
             substance
             of
             the
             act
             in
             
             and
             unlawful
             actions
             .
             If
             a
             man
             kills
             another
             by
             chance
             ,
             or
             out
             of
             malice
             ;
             if
             a
             man
             takes
             away
             another
             mans
             goods
             with
             his
             consent
             or
             without
             ;
             it
             is
             the
             same
             act
             as
             to
             its
             substance
             ;
             and
             what
             discrimination
             can
             be
             made
             but
             by
             the
             circumstances
             ?
             and
             therefore
             I
             cannot
             but
             wonder
             to
             hear
             you
             object
             against
             this
             ,
             or
             think
             it
             any
             repugnancy
             to
             
               Gods
               appropriating
               acts
               of
               Divine
               Worship
               to
               himself
               .
            
          
        
         
           
             R.
             P.
             
          
           
             
             
               How
               can
               the
               nature
               of
               such
               acts
               be
               determined
               wholly
               by
               circumstances
               ,
               unless
               the
               appropriation
               of
               them
               be
               taken
               away
               ?
               for
               if
               that
               continues
               ,
               the
               Law
               determines
               the
               nature
               of
               the
               acts
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Do
             you
             not
             apprehend
             the
             difference
             between
             the
             discrimination
             of
             acts
             of
             civil
             and
             
               religious
               worship
            
             ,
             and
             the
             appropriation
             of
             the
             latter
             to
             God
             by
             his
             Law
             ?
             I
             say
             the
             Law
             makes
             them
             
               peculiar
               to
               God
            
             when
             they
             are
             found
             to
             be
             acts
             of
             
               religious
               worship
            
             ,
             but
             the
             circumstances
             are
             to
             determine
             whether
             they
             are
             civil
             or
             
               religious
               acts
            
             .
             As
             all
             acts
             of
             murder
             are
             forbidden
             by
             Gods
             Law
             ,
             but
             whether
             such
             an
             act
             be
             murder
             or
             no
             ,
             is
             to
             be
             judged
             by
             circumstances
             .
          
        
         
           
             R.
             P.
             
          
           
             
               But
               then
               if
               the
               external
               acts
               of
               worship
               given
               to
               Creatures
               in
               the
               Church
               of
            
             
             Rome
             
               chance
               to
               prove
               accompanied
               with
               such
               circumstances
               ,
               by
               which
               they
               may
               and
               generally
               are
               understood
               not
               to
               be
               acts
               of
               Divine
               Worship
               but
               of
               inferiour
               veneration
               ,
               then
               they
               are
               acquitted
               from
               the
               guilt
               of
               Idolatry
               according
               to
               the
               Dr.'s
               own
               principles
               .
            
          
        
         
           
             P.
             D.
             
          
           
             No
             such
             matter
             ;
             unless
             we
             suppose
             those
             acts
             to
             be
             wholly
             indifferent
             and
             left
             free
             by
             any
             Divine
             Law
             :
             and
             that
             it
             is
             in
             the
             
               Churches
               Power
            
             to
             declare
             what
             is
             to
             pass
             for
             
               divine
               worship
            
             ,
             and
             what
             for
             
               inferiour
               worship
            
             .
             But
             no
             particular
             circumstances
             can
             make
             an
             act
             lawful
             ,
             which
             the
             Law
             of
             God
             hath
             made
             unlawful
             .
             As
             suppose
             the
             Spartan
             Common-wealth
             allow
             pilfering
             or
             taking
             away
             Goods
             from
             each
             other
             without
             consent
             of
             the
             owners
             ,
             here
             is
             one
             circumstance
             which
             goes
             a
             great
             way
             towards
             the
             altering
             the
             nature
             of
             such
             actions
             ;
             but
             if
             there
             be
             an
             antecedent
             
               Law
               of
               God
            
             which
             makes
             such
             acts
             unlawful
             ,
             they
             remain
             so
             still
             notwithstanding
             the
             declaration
             of
             the
             
               Spartan
               State.
            
             Just
             thus
             it
             is
             in
             the
             present
             case
             ,
             your
             Church
             declares
             such
             Acts
             of
             Worship
             may
             be
             lawfully
             applied
             to
             Images
             and
             Saints
             ;
             but
             what
             then
             ?
             hath
             your
             Church
             the
             Power
             to
             repeal
             the
             Law
             of
             God
             ?
             if
             not
             ,
             the
             acts
             remain
             as
             unlawful
             
             as
             ever
             ,
             notwithstanding
             the
             circumstance
             of
             such
             a
             declaration
             .
          
        
         
           
             R.
             P.
             
          
           
             But
             
               T.
               G.
            
             saith
             ,
             
               all
               Dr.
            
             St.
             
               's
               discourse
               about
               discrimination
               of
               acts
               of
               civil
               and
               religious
               worship
               by
               circumstances
               ,
            
             
             
               is
               only
               a
               popular
               discourse
               ,
               and
               upon
               enquiry
               will
               be
               found
               as
               incoherent
               and
               weak
               as
               an
               adversary
               could
               wish
               .
            
          
        
         
           
             P.
             D.
             
          
           
             I
             shall
             not
             take
             T.
             G.'s
             judgement
             in
             this
             matter
             ;
             for
             I
             have
             not
             found
             him
             so
             impartial
             and
             just
             ,
             that
             I
             should
             submit
             to
             his
             arbitration
             .
             If
             you
             have
             any
             thing
             to
             object
             against
             that
             discourse
             ,
             I
             do
             not
             question
             we
             shall
             hear
             of
             it
             .
          
        
         
           
             R.
             P.
             
          
           
             
             
               First
               ,
               Acts
               take
               their
               nature
               from
               the
               formal
               reason
               or
               account
               upon
               which
               they
               tend
               to
               their
               objects
               ,
               and
               from
               thence
               they
               become
               either
               civil
               or
               religious
               ,
               though
               they
               may
               receive
               another
               denomination
               from
               the
               circumstances
               which
               do
               accompany
               them
               .
            
          
        
         
           
             P.
             D.
             
          
           
             I
             pray
             consider
             ;
             the
             thing
             we
             enquire
             after
             ,
             is
             the
             difference
             between
             Acts
             of
             Civil
             and
             
               Religious
               Worship
            
             ;
             which
             Dr.
             St.
             saith
             is
             to
             be
             taken
             from
             the
             
               circumstances
               ,
               no
            
             ,
             say
             you
             ,
             
               it
               must
               be
               taken
               from
               the
               formal
               reason
               ,
               or
               account
               on
               which
               they
               tend
               to
               their
               objects
               :
            
             but
             the
             
               formal
               reason
            
             of
             acts
             being
             secret
             and
             invisible
             ,
             the
             question
             is
             whether
             that
             be
             
             sufficient
             to
             put
             a
             discrimination
             between
             Acts
             of
             an
             external
             and
             visible
             nature
             ,
             as
             those
             of
             civil
             and
             
               religious
               worship
            
             are
             .
             I
             will
             make
             this
             plain
             to
             you
             by
             a
             noted
             instance
             :
             While
             the
             
               Christian
               Emperors
            
             required
             no
             more
             than
             meer
             
               civil
               worship
            
             ,
             the
             Christians
             made
             no
             scruple
             of
             giving
             it
             to
             them
             in
             the
             same
             postures
             which
             were
             used
             in
             
               divine
               worship
            
             ;
             but
             when
             they
             suspected
             that
             
               divine
               worship
            
             was
             required
             ,
             they
             utterly
             refused
             it
             :
             here
             we
             have
             the
             
               same
               acts
            
             as
             to
             the
             substance
             of
             them
             in
             both
             cases
             ;
             and
             yet
             the
             Christians
             could
             easily
             discern
             which
             did
             belong
             to
             civil
             and
             which
             to
             
               religious
               worship
            
             ;
             was
             it
             from
             such
             a
             reason
             and
             intention
             of
             the
             persons
             which
             none
             could
             know
             but
             the
             doers
             ?
             or
             else
             from
             the
             circumstances
             which
             did
             make
             it
             appear
             that
             more
             than
             
               civil
               worship
            
             was
             required
             ?
             And
             yet
             this
             worship
             which
             the
             Heathens
             gave
             to
             their
             Emperours
             was
             only
             an
             
               inferiour
               sort
               of
               divine
               worship
            
             ,
             and
             so
             understood
             by
             the
             general
             consent
             of
             the
             Heathens
             themselves
             ;
             from
             whence
             we
             gather
             (
             1.
             )
             That
             the
             discrimination
             of
             acts
             of
             civil
             and
             
               divine
               worship
            
             do
             not
             depend
             upon
             
               the
               intention
            
             of
             the
             Doer
             ,
             but
             the
             
               outward
               circumstances
            
             of
             them
             .
             For
             ,
             if
             it
             had
             depended
             on
             the
             
             inward
             intention
             of
             the
             person
             ,
             the
             Christians
             might
             have
             saved
             their
             lives
             and
             honours
             by
             doing
             the
             
               external
               acts
            
             with
             a
             
               different
               intention
            
             ;
             and
             that
             which
             was
             
               divine
               worship
            
             in
             him
             that
             designed
             it
             for
             such
             ,
             were
             but
             
               civil
               worship
            
             in
             him
             that
             intended
             no
             more
             .
             (
             2.
             )
             That
             the
             declaration
             of
             an
             
               inferiour
               sort
               of
               divine
               worship
            
             doth
             not
             make
             it
             lawful
             .
             For
             it
             could
             be
             no
             otherwise
             understood
             by
             the
             Christians
             ,
             and
             yet
             they
             refused
             it
             as
             
               Idolatrous
               Worship
            
             .
          
        
         
           
             R.
             P.
             
          
           
             (
             2.
             )
             
               If
               the
               circumstances
               of
               time
               ,
               and
               place
               ,
               and
               such
               like
               do
               so
               restrain
               and
               limit
               the
               signification
               of
               external
               acts
               ,
               that
               it
               is
               easie
               to
               discern
               one
               worship
               from
               another
               ,
               how
               can
               you
               make
               it
               out
               that
               the
               people
               did
               not
               give
               religious
               worship
               to
            
             David
             
               when
               in
               a
               most
               solemn
               act
               of
               devotion
               ,
               it
               is
               said
               ,
               that
               the
               people
               worshipped
               the
               Lord
               and
               the
               King
               ?
               where
               we
               see
               the
               same
               act
               at
               the
               same
               time
               ,
               a
               time
               of
               solemn
               devotion
               given
               to
               God
               and
               the
               King
               ,
               and
               the
               People
               never
               charged
               for
               giving
               religious
               worship
               to
               the
               King.
               
            
          
        
         
           
             P.
             D.
             
          
           
             T.G.
             need
             not
             have
             gone
             so
             far
             back
             for
             such
             an
             argument
             .
             For
             the
             
               Kings
               Chaplains
            
             in
             a
             sacred
             place
             and
             at
             a
             solemn
             time
             of
             devotion
             ,
             do
             bow
             three
             times
             to
             the
             King
             ,
             when
             they
             enter
             into
             the
             Pulpit
             ;
             and
             
             yet
             who
             is
             there
             imagines
             they
             give
             him
             
               divine
               worship
            
             ?
             It
             is
             not
             therefore
             the
             
               circumstance
               of
               time
               and
               place
               alone
               ,
            
             which
             Dr.
             St.
             makes
             to
             discriminate
             civil
             and
             
               religious
               worship
            
             ;
             but
             the
             concurrence
             of
             all
             circumstances
             together
             .
             If
             I
             bowed
             to
             a
             Friend
             at
             Church
             ,
             is
             any
             man
             so
             senseless
             to
             take
             this
             for
             Idolatry
             ?
             Where
             there
             is
             an
             antecedent
             ground
             for
             
               civil
               worship
            
             and
             respect
             ,
             which
             is
             well
             known
             and
             understood
             among
             men
             ,
             there
             is
             nothing
             like
             Idolatry
             ,
             although
             we
             do
             use
             the
             same
             external
             acts
             towards
             men
             which
             we
             use
             towards
             God
             himself
             .
             As
             among
             the
             Israelites
             no
             man
             doubted
             that
             their
             
               bowing
               to
               the
               King
            
             was
             upon
             a
             
               quite
               different
               account
            
             ,
             from
             their
             
               bowing
               to
               God
            
             ;
             although
             they
             
               bowed
               to
               the
               King
            
             in
             a
             place
             dedicated
             to
             
               divine
               worship
            
             .
             And
             where
             the
             reason
             of
             worship
             is
             so
             well
             understood
             to
             be
             of
             a
             quite
             different
             nature
             from
             that
             of
             
               religious
               worship
            
             ,
             that
             very
             reason
             makes
             a
             discrimination
             besides
             the
             circumstances
             of
             time
             and
             place
             .
             Which
             I
             shall
             make
             appear
             from
             the
             case
             of
             Naaman
             the
             Syrian
             ;
             whose
             bowing
             in
             the
             
               house
               of
               Rimmon
            
             was
             therefore
             free
             from
             Idolatry
             because
             of
             the
             known
             custom
             of
             paying
             
               civil
               respect
            
             every
             where
             else
             to
             his
             Prince
             in
             that
             
             manner
             ,
             and
             by
             his
             publick
             protestatition
             against
             the
             
               Idolatrous
               worship
            
             there
             performed
             ,
             as
             
               T.
               G.
            
             shews
             at
             large
             from
             Dr.
             
               H.
               T.
               G.
            
             therefore
             very
             much
             mistakes
             Dr.
             
             St.'s
             meaning
             ,
             
             if
             he
             thinks
             he
             assigned
             the
             discrimination
             of
             acts
             of
             religious
             and
             
               civil
               worship
            
             barely
             to
             the
             circumstances
             of
             time
             and
             place
             without
             taking
             in
             the
             object
             and
             reason
             of
             worship
             .
          
        
         
           
             R.
             P.
             
          
           
             
             
               But
               from
               hence
               it
               appears
               ,
               that
               bowing
               in
               the
               House
               and
               Presence
               of
               an
               Idol
               and
               in
               the
               very
               time
               of
               worship
               ,
               is
               not
               Idolatry
               :
            
             For
             then
             Naaman
             could
             not
             be
             excused
             .
          
        
         
           
             P.
             D.
             
          
           
             Where
             the
             worship
             is
             known
             to
             be
             given
             not
             to
             the
             Idol
             ,
             but
             to
             the
             Prince
             to
             whom
             it
             is
             acknowledged
             to
             be
             due
             elsewhere
             ;
             Dr.
             St.
             never
             supposed
             such
             an
             act
             of
             worship
             though
             done
             in
             an
             Idol-temple
             to
             be
             Idolatry
             .
          
        
         
           
             R.
             P.
             
          
           
             
             
               But
               suppose
               men
               should
               ask
               a
               Bishop
               blessing
               in
               a
               Church
               and
               at
               Prayer-time
               ,
            
             this
             is
             not
             civil
             worship
             ,
             and
             is
             this
             Idolatry
             .
          
        
         
           
             P.
             D.
             
          
           
             Worship
             may
             be
             said
             to
             be
             civil
             two
             wayes
             ;
          
           
             1.
             
             When
             it
             is
             performed
             on
             a
             
               meer
               civil
               account
            
             ,
             as
             it
             is
             to
             Magistrates
             and
             Parents
             .
          
           
           
             2.
             
             When
             it
             is
             performed
             on
             the
             account
             of
             a
             
               spiritual
               relation
            
             ,
             as
             in
             the
             respect
             shewed
             to
             Bishops
             as
             
               spiritual
               Fathers
            
             .
             The
             worship
             is
             of
             the
             same
             kind
             with
             that
             which
             is
             shewed
             to
             
               natural
               Parents
            
             ,
             but
             the
             relation
             is
             of
             another
             kind
             ;
             on
             which
             account
             it
             may
             be
             called
             
               Spiritual
               Respect
            
             ;
             but
             it
             is
             in
             it self
             an
             act
             of
             
               civil
               worship
            
             arising
             upon
             a
             moral
             relation
             ,
             which
             being
             of
             a
             different
             nature
             from
             that
             which
             is
             between
             Princes
             and
             Subjects
             ,
             and
             Parents
             and
             Children
             ;
             and
             being
             founded
             upon
             Religious
             Grounds
             may
             be
             said
             to
             be
             Religious
             or
             
               Spiritual
               Respect
            
             rather
             than
             Worship
             .
          
        
         
           
             R.
             P.
             
          
           
             
               If
               the
               first
               Christians
               had
               upon
               their
               knees
               in
               time
               of
               prayer
               begged
               S.
            
             James
             
               his
               benediction
               ,
               had
               this
               been
               an
               unlawful
               Act
               of
               Worship
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             If
             they
             were
             upon
             their
             knees
             in
             prayer
             to
             God
             ,
             I
             think
             it
             was
             a
             very
             unseasonable
             time
             to
             ask
             their
             
               Bishop
               blessing
            
             ;
             although
             the
             act
             in
             it self
             were
             lawful
             .
          
        
         
           
             R.
             P.
             
          
           
             
               But
               is
               not
               this
               an
               act
               of
               the
               same
               kind
               with
               that
               of
               invocation
               of
               Saints
               in
               times
               and
               places
               of
               Divine
               Worship
               ,
               when
               we
               only
               pray
               to
               them
               to
               pray
               for
               us
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             I
             say
             again
             ,
             that
             is
             not
             all
             You
             do
             ;
             for
             you
             own
             their
             
               Patronage
               ,
               Protection
            
             
             and
             
               Power
               to
               help
            
             you
             in
             your
             necessities
             ;
             and
             your
             Prayers
             must
             be
             understood
             according
             to
             your
             Doctrines
             .
             But
             suppose
             you
             did
             only
             pray
             to
             them
             to
             pray
             for
             you
             ,
             yet
             (
             1.
             )
             You
             do
             it
             with
             all
             the
             solemnity
             of
             
               Divine
               Worship
            
             in
             the
             
               publick
               Litanies
            
             of
             the
             Church
             ,
             when
             you
             are
             in
             the
             posture
             of
             your
             greatest
             Devotion
             .
             And
             the
             Angel
             rebuked
             no
             less
             man
             than
             St.
             John
             ,
             for
             using
             the
             posture
             of
             Divine
             Adoration
             to
             him
             .
             (
             2.
             )
             In
             kneeling
             to
             a
             Bishop
             to
             pray
             for
             us
             we
             suppose
             nothing
             that
             encroaches
             upon
             the
             Divine
             excellencies
             ;
             for
             we
             are
             certain
             he
             hears
             and
             understands
             us
             ,
             and
             we
             desire
             nothing
             from
             him
             ,
             but
             what
             is
             in
             his
             power
             to
             do
             ,
             and
             is
             very
             fitting
             for
             us
             to
             request
             from
             him
             .
             But
             when
             you
             pray
             to
             Saints
             ,
             you
             can
             have
             no
             possible
             assurance
             that
             they
             do
             or
             can
             hear
             what
             you
             say
             to
             them
             ;
             and
             so
             it
             is
             a
             foolish
             and
             unreasonable
             worship
             :
             and
             when
             you
             do
             it
             with
             the
             same
             external
             Acts
             of
             Devotion
             which
             you
             use
             to
             the
             Divine
             Majesty
             ,
             you
             take
             away
             that
             peculiarity
             of
             Divine
             Worship
             which
             is
             due
             to
             God
             by
             reason
             of
             his
             incommunicable
             excellencies
             ;
             and
             so
             it
             is
             superstitious
             and
             idolatrous
             Worship
             ,
             these
             two
             wayes
             ,
          
           
           
             (
             1.
             )
             As
             it
             supposes
             as
             
               great
               excellencies
            
             in
             Creatures
             as
             those
             did
             who
             for
             that
             reason
             were
             charged
             with
             Idolatry
             .
             I
             do
             not
             meddle
             with
             the
             possibility
             of
             an
             intelligent
             being
             disunited
             from
             matter
             's
             hearing
             at
             such
             a
             distance
             as
             the
             Saints
             are
             supposed
             to
             be
             from
             us
             ,
             nor
             whether
             God
             may
             not
             communicate
             such
             knowledge
             to
             them
             ;
             but
             that
             which
             I
             insist
             on
             is
             this
             ,
             I
             find
             those
             charged
             with
             Idolatry
             not
             only
             in
             Scripture
             and
             the
             Fathers
             ,
             but
             by
             the
             Church
             of
             Rome
             it self
             ,
             who
             professed
             to
             worship
             some
             inferiour
             Spirits
             as
             Mediators
             between
             God
             and
             men
             ;
             and
             such
             Mediators
             as
             were
             never
             imagined
             to
             be
             Mediators
             of
             Redemption
             but
             barely
             of
             Intercession
             ,
             as
             being
             believed
             
               to
               carry
               up
               the
               prayers
               of
               men
               and
               to
               bring
               down
               help
               from
               above
               .
            
             Now
             here
             is
             no
             Omnisciency
             ,
             or
             Omnipotency
             ,
             or
             other
             incommunicable
             excellency
             attributed
             to
             these
             Spirits
             ;
             and
             all
             the
             addresses
             made
             to
             them
             was
             under
             the
             notion
             of
             Mediators
             to
             intercede
             for
             them
             ,
             
               i.
               e.
               to
               pray
               to
               them
               to
               pray
               for
               them
            
             ;
             and
             yet
             these
             were
             charged
             with
             flat
             Idolatry
             .
             It
             were
             easie
             to
             make
             it
             appear
             from
             unquestionable
             testimonies
             ,
             that
             the
             Heathen
             Idolaters
             did
             worship
             inferiour
             spirits
             only
             as
             Mediators
             ,
             (
             as
             Apuleius
             
             expresses
             it
             ,
             
               inter
               caelicolas
               terricolasque
               vectores
               hinc
               preeum
               inde
               donorum
               ,
            
             wherein
             he
             only
             interprets
             
             Plato's
             sense
             )
             and
             that
             this
             was
             one
             of
             the
             most
             common
             and
             universal
             kinds
             of
             Idolatry
             ;
             and
             therefore
             I
             would
             fain
             know
             why
             they
             must
             be
             charged
             with
             Idolatry
             ,
             and
             you
             escape
             ?
             Either
             be
             just
             to
             them
             ,
             and
             vindicate
             the
             Heathen
             Worship
             ,
             or
             else
             you
             must
             condemn
             your
             own
             .
          
           
             
             (
             2.
             )
             
               T.
               G.
            
             confesses
             ,
             
               that
               by
               the
               Law
               of
               Nature
               there
               ought
               to
               be
               some
               peculiar
               external
               Acts
               appropriated
               to
               the
               worship
               of
               God
               as
               most
               agreeable
               to
               his
               incommunicable
               excellency
               :
            
             now
             among
             all
             mankind
             no
             one
             external
             Act
             of
             Worship
             hath
             been
             supposed
             more
             peculiar
             to
             the
             Divine
             Nature
             than
             
               solemn
               Invocation
            
             in
             places
             and
             times
             appropriated
             to
             Divine
             Worship
             ;
             but
             the
             Invocation
             practised
             in
             the
             
               Roman
               Church
            
             hath
             all
             the
             solemnity
             and
             circumstances
             of
             Divine
             Worship
             ,
             and
             therefore
             it
             is
             robbing
             God
             of
             the
             peculiar
             Acts
             of
             his
             Worship
             which
             is
             Idolatry
             .
             And
             he
             must
             be
             very
             dull
             indeed
             ,
             who
             cannot
             distinguish
             this
             Invocation
             from
             
               a
               casual
               or
               accidental
               meeting
               with
               a
               Bishop
               at
               Church
               and
               kissing
               the
               hem
               of
               his
               Garment
               ,
               or
               asking
               his
               Benediction
               on
               ones
               knees
               .
            
          
        
         
           
           
             R.
             P.
             
          
           
             
               But
               where
               there
               are
               different
               objects
               in
               themselves
               ,
               and
               a
               publick
               profession
               and
               consent
               that
               those
               acts
               are
               applyed
               to
               those
               objects
               upon
               different
               accounts
            
             ;
             
             
               it
               is
               intolerable
               impertinency
               to
               understand
               such
               Acts
               as
               are
               in
               themselves
               equivocal
               in
               any
               other
               sense
               than
               the
               Church
               declares
               ,
            
             viz.
             
               as
               applyed
               to
               Saints
               or
               Images
               ,
            
             
             
               the
               outward
               Acts
               of
               Worship
               ,
               as
               bowing
               ,
               kneeling
               ,
            
             &c.
             
               are
               used
               only
               as
               tokens
               ,
               or
               expressions
               of
               an
               inferiour
               respect
               and
               Veneration
               .
            
          
        
         
           
             P.
             D.
             
          
           
             If
             this
             be
             all
             you
             have
             to
             say
             for
             your selves
             ,
             the
             Heathens
             must
             be
             excused
             from
             Idolatry
             as
             well
             as
             You.
             For
             they
             acknowledged
             by
             
               common
               consent
               and
               publick
               profession
            
             a
             difference
             between
             the
             
               supreme
               God
            
             and
             
               inferiour
               Spirits
            
             ;
             they
             allowed
             of
             
               different
               degrees
               of
               Worship
            
             ;
             and
             without
             all
             question
             did
             not
             look
             on
             their
             Emperours
             ,
             as
             the
             
               Supreme
               Deity
               that
               made
               and
               governs
               the
               world
            
             ;
             and
             yet
             I
             hope
             the
             primitive
             Christians
             were
             not
             guilty
             of
             
               intolerable
               impertinency
            
             in
             charging
             them
             with
             Idolatry
             .
             But
             it
             seems
             the
             holy
             Angel
             was
             guilty
             of
             the
             same
             
               intolerable
               impertinency
            
             in
             so
             rashly
             rebuking
             the
             Apostle
             for
             
               falling
               down
               to
               Worship
               him
            
             ,
             for
             this
             was
             
               an
               equivocal
               Act
            
             ,
             and
             in
             all
             probability
             was
             
             intended
             only
             as
             a
             token
             of
             respect
             and
             Veneration
             inferiour
             to
             what
             was
             thought
             
               due
               to
               God
               over
               all
               ,
               Blessed
               for
               evermore
               .
            
             But
             those
             Acts
             of
             Divine
             Worship
             which
             by
             the
             Law
             of
             God
             become
             due
             only
             to
             himself
             ,
             can
             by
             no
             consent
             or
             
               declaration
               of
               a
               Church
            
             be
             made
             lawful
             to
             be
             given
             to
             any
             creature
             ,
             however
             they
             may
             call
             them
             Acts
             of
             
               inferiour
               respect
               and
               Veneration
            
             ;
             as
             long
             as
             they
             are
             of
             the
             same
             nature
             with
             those
             which
             were
             condemned
             both
             by
             the
             Scripture
             and
             Fathers
             as
             
               Idolatrous
               Worship
            
             .
          
        
         
           
             R.
             P.
             
          
           
             
               Doth
               not
               Dr.
            
             Hammond
             
               say
               that
            
             Naaman
             the
             Syrian
             
               was
               excused
               from
               Idolatry
               ,
               because
               of
               the
               publick
               profession
               he
               made
               ,
            
             
             
               that
               he
               intended
               not
               the
               Worship
               to
               the
               Idol
               ,
               but
               to
               his
               Master
               ?
               And
               will
               not
               the
               same
               plea
               hold
               for
               us
               who
               declare
               we
               do
               not
               give
               Soveraign
               Worship
               to
               any
               Creatures
               ,
               but
               only
               inferiour
               Worship
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             If
             Naaman
             had
             desired
             leave
             to
             worship
             Rimmon
             or
             Saturn
             with
             an
             
               inferiour
               Worship
            
             ,
             declaring
             that
             he
             did
             not
             take
             Saturn
             for
             the
             
               true
               and
               Supreme
               God
            
             ,
             but
             the
             
               God
               of
               Israel
            
             ;
             and
             therefore
             he
             might
             apply
             the
             
               same
               Act
            
             after
             a
             
               different
               manner
            
             ,
             and
             the
             Prophet
             had
             then
             bid
             him
             
               Go
               in
               Peace
            
             ,
             You
             had
             some
             reason
             for
             your
             parallel
             .
             But
             as
             long
             as
             Naamans
             
             question
             only
             related
             to
             the
             performing
             an
             act
             of
             
               Civil
               Worship
            
             to
             his
             Prince
             in
             the
             House
             of
             Rimmon
             ,
             what
             colour
             can
             be
             hence
             taken
             for
             giving
             any
             kind
             of
             
               Religious
               Worship
            
             to
             Saints
             or
             Images
             in
             places
             and
             at
             times
             set
             apart
             for
             
               Divine
               Worship
            
             ?
          
        
         
           
             R.
             P.
             
          
           
             But
             Monsieur
             Daillé
             saith
             ,
             
             
               that
               external
               signs
               whether
               of
               nature
               or
               Religion
               are
               to
               be
               interpreted
               by
               the
               publick
               and
               common
               practice
               of
               those
               who
               use
               them
               ,
               and
               not
               by
               the
               secret
               and
               particular
               intentions
               of
               this
               ,
               or
               that
               Person
               .
            
          
        
         
           
             P.
             D.
             
          
           
             And
             what
             then
             I
             beseech
             you
             ?
             
               Monsieur
               Daillé
            
             discourses
             against
             those
             who
             would
             use
             all
             the
             external
             Acts
             of
             adoration
             of
             the
             Host
             which
             others
             did
             ,
             but
             with
             a
             different
             intention
             ,
             and
             hoped
             this
             would
             excuse
             them
             from
             Idolatry
             .
             Now
             in
             this
             case
             he
             saith
             ,
             that
             
               signs
               of
               Religious
               Worship
               ,
               as
               uncovering
               the
               Head
               ,
               kneeling
               or
               prostrating
               the
               body
               at
               the
               sound
               of
               a
               little
               bell
               ,
               and
               such
               other
               actions
               are
               the
               plain
               and
               ordinary
               signs
               of
               the
               adoration
               of
               the
               Host
               ;
               and
               are
               so
               appointed
               by
               the
               Church
               of
            
             Rome
             ,
             
               and
               so
               understood
               by
               those
               who
               generally
               practise
               it
               ;
               therefore
               ,
            
             saith
             he
             ,
             
               those
               who
               do
               use
               these
               outward
               signs
               are
               to
               be
               understood
               to
               give
               adoration
               to
               the
               Host.
            
             From
             whence
             it
             follows
             ,
             
             that
             men
             cannot
             comply
             with
             others
             in
             the
             Acts
             of
             adoration
             of
             the
             Host
             without
             hypocrisie
             or
             Idolatry
             :
             which
             it
             was
             Mons.
             Daillé's
             design
             to
             prove
             .
             But
             what
             is
             all
             this
             to
             the
             proving
             that
             
               inferiour
               worship
            
             is
             not
             Idolatry
             ?
             we
             desire
             that
             these
             signs
             of
             Worship
             may
             be
             interpreted
             according
             to
             the
             common
             and
             
               publick
               practice
               of
               those
               who
               use
               them
            
             ;
             by
             which
             we
             say
             ,
             it
             is
             as
             truly
             
               Religious
               Worship
            
             ,
             as
             the
             Nations
             used
             ,
             which
             all
             Christians
             do
             charge
             with
             Idolatry
             .
             But
             if
             your
             meaning
             be
             ,
             that
             your
             actions
             are
             to
             be
             interpreted
             in
             your
             own
             sense
             ,
             it
             will
             come
             to
             this
             at
             last
             ,
             that
             You
             are
             not
             guilty
             of
             Idolatry
             ,
             because
             you
             declare
             you
             are
             not
             guilty
             of
             it
             ;
             And
             whoever
             condemned
             themselves
             for
             it
             by
             
               publick
               declarations
            
             ?
             unless
             it
             were
             when
             they
             repented
             of
             it
             as
             a
             great
             sin
             ,
             which
             I
             do
             not
             find
             you
             are
             yet
             willing
             to
             do
             .
             I
             pray
             remember
             this
             saying
             of
             
             Daille's
             ,
             when
             you
             think
             to
             justifie
             giving
             acts
             of
             Divine
             Worship
             to
             a
             Creature
             ,
             by
             your
             
               secret
               intention
            
             ;
             for
             he
             saith
             ,
             and
             you
             seem
             to
             approve
             his
             saying
             ,
             
               that
               such
               Acts
               when
               they
               are
               of
               the
               nature
               of
               Religious
               Worship
               ,
               are
               to
               be
               interpreted
               by
               the
               common
               and
               publick
               practice
               ,
               and
               not
               by
               particular
               intentions
            
             ;
             if
             therefore
             the
             
             Acts
             of
             Worship
             be
             such
             ,
             as
             by
             the
             Scriptures
             ,
             and
             sense
             of
             the
             
               Primitive
               Church
            
             belong
             only
             to
             God
             ,
             no
             intention
             of
             yours
             of
             applying
             them
             after
             an
             inferiour
             manner
             can
             excuse
             you
             from
             giving
             adoration
             to
             a
             Creature
             ,
             Especially
             ,
             if
             they
             be
             such
             Acts
             which
             God
             hath
             appropriated
             to
             himself
             ,
             as
             the
             six
             mentioned
             by
             Dr.
             St.
             for
             who
             dares
             alter
             what
             God
             himself
             hath
             appointed
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               I
               think
               you
               are
               turning
               Quaker
               ,
            
             
             
               for
               this
               is
               their
               principle
               ,
               do
               not
               they
               alledge
               Christs
               precept
               against
               swearing
               ,
               and
               then
               say
               who
               dares
               alter
               what
               God
               himself
               hath
               appointed
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             I
             may
             as
             well
             fear
             you
             are
             renouncing
             Christianity
             ;
             for
             what
             Christian
             ever
             said
             or
             thought
             otherwise
             ,
             than
             that
             it
             is
             not
             in
             the
             power
             of
             men
             to
             alter
             the
             Laws
             of
             Christ
             ?
             If
             Christs
             precept
             were
             to
             be
             understood
             of
             all
             kind
             of
             swearing
             ,
             do
             you
             really
             think
             it
             would
             be
             lawful
             to
             swear
             at
             all
             ?
             I
             am
             ashamed
             of
             this
             loose
             ,
             not
             to
             say
             ,
             profane
             way
             of
             talking
             about
             the
             obligation
             of
             Divine
             Laws
             .
          
        
         
           
             R.
             P.
             
          
           
             
               I
               only
               mentioned
               this
               by
               the
               by
               ,
               to
               let
               you
               see
               what
               kind
               of
               principles
               the
               Dr.
               makes
               use
               of
               to
               combate
               the
               Church
               of
            
             Rome
             .
          
        
         
           
           
             P.
             D.
             
          
           
             Just
             such
             principles
             as
             all
             Christians
             own
             ;
             and
             are
             bound
             so
             to
             do
             by
             their
             being
             Christians
             .
             But
             do
             you
             think
             in
             earnest
             ,
             that
             it
             is
             in
             the
             power
             of
             men
             to
             alter
             the
             Laws
             of
             God
             ?
          
        
         
           
             R.
             P.
             
          
           
             No.
             But
             
               T.
               G.
            
             means
             ,
             
               that
               there
               is
               now
               no
               Law
               of
               God
               binding
               men
               concerning
               these
               external
               Acts
               of
               worship
               ,
               and
               therefore
               it
               is
               in
               the
               Power
               of
               the
               Church
               to
               appoint
               these
               as
               well
               as
               other
               Rites
               and
               Ceremonies
               ,
            
             
             
               and
               to
               determine
               the
               signification
               of
               them
               .
            
          
        
         
           
             P.
             D.
             
          
           
             If
             this
             be
             his
             meaning
             ,
             it
             is
             very
             ill
             expressed
             .
             But
             I
             say
             ,
             that
             our
             Saviour
             hath
             declared
             the
             immutable
             obligation
             of
             that
             Law
             concerning
             applying
             all
             Acts
             of
             
               Religious
               worship
            
             only
             to
             God
             ;
             and
             that
             the
             
               Vniversal
               Church
            
             of
             Christ
             in
             the
             first
             Ages
             so
             understood
             it
             ;
             as
             appears
             not
             barely
             by
             their
             words
             ,
             but
             by
             the
             greatest
             testimony
             of
             their
             Actions
             :
             when
             such
             multitudes
             laid
             down
             their
             lives
             upon
             this
             Principle
             .
             Therefore
             I
             say
             again
             ,
             You
             must
             call
             in
             question
             their
             Title
             to
             Martyrdom
             ,
             or
             you
             must
             own
             this
             for
             a
             true
             Christian
             Principle
             .
          
        
         
           
             R.
             P.
             
          
           
             
               But
               we
               declare
               our
               meaning
               in
               those
               which
               Dr.
            
             St.
             
               calls
               appropriate
               Acts
               of
               Divine
               worship
               ,
               when
               we
               apply
               them
               
               to
               any
               creatures
               ,
            
             
             
               to
               be
               only
               to
               use
               them
               as
               tokens
               of
               inferiour
               respect
               and
               Veneration
               :
               as
               Invocation
               ,
               Building
               of
               Temples
               and
               Altars
               ,
               burning
               of
               Incense
               ,
               making
               of
               Vows
               ,
            
             &c.
             
             
               But
               that
               which
               God
               hath
               forbidden
               is
               ,
            
             
             
               that
               we
               shall
               not
               use
               them
               to
               any
               besides
               himself
               ,
               as
               tokens
               of
               that
               inward
               submission
               of
               our
               souls
               which
               is
               proper
               to
               him
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Did
             not
             you
             say
             ,
             
             
               that
               the
               Appropriation
               of
               these
               Acts
               by
               the
               Law
               of
            
             Moses
             ,
             
               being
               taken
               away
               by
               the
               ceasing
               of
               that
               Law
               ,
               they
               are
               now
               to
               be
               looked
               on
               as
               indifferent
               Rites
               and
               Ceremonies
               ?
            
          
        
         
           
             R.
             P.
             
          
           
             And
             what
             then
             ?
          
        
         
           
             P.
             D.
             
          
           
             Did
             that
             Law
             cease
             at
             the
             coming
             of
             Christ
             ,
             that
             those
             Acts
             were
             to
             be
             used
             only
             to
             God
             as
             tokens
             of
             that
             inward
             submission
             which
             is
             proper
             to
             him
             ?
          
        
         
           
             R.
             P.
             
          
           
             No
             ;
             that
             doth
             never
             cease
             .
          
        
         
           
             P.
             D.
             
          
           
             But
             this
             you
             say
             was
             the
             sense
             in
             which
             God
             did
             appropriate
             them
             to
             himself
             ;
             and
             therefore
             the
             Appropriation
             doth
             still
             continue
             .
          
        
         
           
             R.
             P.
             
          
           
             I
             suppose
             T.
             G.'s
             meaning
             is
             ,
             that
             the
             appropriation
             before
             extended
             to
             them
             as
             
               tokens
               of
               inferiour
               respect
               
               and
               veneration
               ,
            
             which
             Law
             ceasing
             ,
             it
             is
             now
             lawful
             to
             use
             them
             in
             that
             sense
             .
          
        
         
           
             P.
             D.
             
          
           
             Then
             these
             Acts
             under
             the
             Law
             ,
             were
             forbidden
             in
             that
             sense
             ,
             whatsoever
             profession
             or
             declaration
             were
             made
             by
             those
             that
             used
             them
             .
             As
             suppose
             that
             the
             Jews
             had
             invocated
             Saints
             and
             Angels
             in
             their
             Temple
             or
             Synagogues
             and
             worshipped
             Images
             just
             as
             you
             do
             ,
             and
             made
             the
             same
             professions
             of
             their
             meanings
             and
             intentions
             as
             your
             Church
             doth
             ;
             this
             had
             been
             Idolatry
             in
             them
             ,
             but
             not
             in
             you
             .
             Is
             this
             his
             meaning
             ?
          
        
         
           
             R.
             P.
             
          
           
             I
             suppose
             it
             must
             be
             .
          
        
         
           
             P.
             D.
             
          
           
             Then
             
               inferiour
               Religious
               worship
            
             was
             once
             Idolatry
             ,
             but
             it
             ceased
             to
             be
             so
             at
             the
             coming
             of
             Christ.
             Is
             not
             this
             a
             rare
             invention
             ?
             And
             by
             this
             means
             Christ
             destroyed
             Idolatry
             ,
             not
             by
             
               rooting
               it
               out
            
             ,
             but
             by
             making
             that
             
               not
               to
               be
               Idolatry
            
             which
             was
             so
             before
             :
             and
             so
             he
             might
             take
             away
             all
             other
             sins
             by
             making
             those
             breaches
             of
             the
             other
             nine
             Commandments
             not
             to
             be
             sins
             to
             Christians
             which
             were
             so
             to
             the
             Jews
             .
             But
             we
             have
             not
             only
             the
             express
             words
             of
             Christ
             ,
             making
             all
             
               Religious
               worship
            
             of
             a
             Creature
             unlawful
             ,
             against
             this
             invention
             ,
             but
             the
             Doctrine
             of
             the
             Apostles
             
             who
             charged
             the
             Gentiles
             with
             Idolatry
             without
             regarding
             this
             distinction
             ,
             who
             were
             not
             under
             the
             Law
             of
             Moses
             ;
             and
             the
             Consent
             of
             the
             
               Christian
               Church
            
             which
             judged
             this
             
               inferiour
               Religious
               Worship
            
             to
             be
             Idolatry
             still
             .
             And
             if
             this
             be
             all
             you
             have
             to
             say
             ,
             it
             is
             impossible
             to
             clear
             your selves
             from
             the
             charge
             of
             Idolatry
             ,
             notwithstanding
             all
             your
             meanings
             and
             intentions
             .
          
        
         
           
             R.
             P.
             
          
           
             I
             have
             one
             thing
             yet
             more
             to
             say
             ,
             
             viz.
             
               that
               Christ
               appropriates
               the
               Titles
               of
               Good
               ,
               Father
               ,
               and
               Master
               to
               God
               ,
               and
               yet
               we
               apply
               them
               to
               men
               in
               a
               different
               sense
               ,
               and
               why
               may
               we
               not
               do
               the
               same
               in
               equivocal
               Acts
               of
               Worship
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             Our
             Saviour's
             design
             was
             to
             deter
             men
             from
             assuming
             or
             affecting
             such
             titles
             of
             excellency
             ,
             superiority
             ,
             or
             Authority
             over
             others
             in
             teaching
             ,
             as
             seemed
             to
             encroach
             too
             much
             on
             the
             divine
             perfections
             :
             but
             this
             holds
             much
             more
             against
             the
             pretence
             of
             infallibility
             in
             any
             person
             ,
             than
             for
             the
             lawfulness
             of
             
               inferiour
               Religious
               worship
            
             .
             For
             Christ
             never
             forbids
             the
             common
             use
             of
             those
             titles
             among
             men
             ,
             when
             they
             have
             no
             respect
             to
             
               Divine
               Matters
            
             ;
             no
             more
             than
             he
             doth
             the
             Acts
             of
             
               Civil
               worship
            
             in
             
             men
             towards
             Magistrates
             or
             Parents
             ;
             and
             thus
             far
             the
             parallel
             is
             good
             ,
             as
             to
             Words
             and
             Actions
             :
             but
             as
             Christ
             doth
             forbid
             the
             affectation
             of
             Infallibility
             though
             of
             an
             
               inferiour
               sort
            
             under
             the
             titles
             of
             
               Rabbi
               ,
               Father
            
             ,
             and
             Master
             ;
             so
             he
             doth
             likewise
             all
             
               inferiour
               sort
               of
               Religious
               worship
            
             when
             he
             saith
             ,
             
               Thou
               shalt
               worship
               the
               Lord
               thy
               God
               ,
               and
               him
               only
               shalt
               thou
               serve
               .
            
             And
             therefore
             the
             equivocation
             which
             lyes
             in
             mens
             power
             to
             determine
             ,
             is
             not
             that
             of
             the
             
               degrees
               of
               Religious
               worship
            
             ,
             but
             of
             the
             acts
             of
             Civil
             and
             
               Religious
               worship
            
             .
             But
             if
             it
             be
             lawful
             to
             apply
             the
             signification
             of
             external
             Acts
             of
             worship
             to
             higher
             or
             
               lower
               degrees
            
             ,
             why
             may
             ye
             not
             do
             the
             same
             as
             to
             Sacrifice
             ,
             as
             well
             as
             Invocation
             ,
             &c.
             
          
        
         
           
             R.
             P.
             
          
           
             
               This
               is
               a
               scruple
               which
               hath
               troubled
               the
               Doctours
               notions
               from
               the
               beginning
            
             ;
             But
             
               T.
               G.
            
             gives
             two
             answers
             to
             it
             .
             
             1.
             
             
               That
               Sacrifice
               in
               general
               is
               both
               by
               the
               custom
               of
               the
               Church
               and
               the
               consent
               of
               all
               mankind
               (
               as
               S.
            
             Augustine
             
               teaches
               )
               appropriated
               to
               signifie
               the
               absolute
               worship
               due
               only
               to
               God.
            
             2.
             
             
               For
               the
               particular
               sacrifice
               of
               the
               Body
               and
               Blood
               of
               Christ
               ,
               the
               nature
               and
               dignity
               thereof
               
               requireth
               that
               it
               be
               offered
               to
               God
               alone
               .
            
          
        
         
           
             P.
             D.
             
          
           
             I
             am
             sorry
             to
             see
             you
             dissemble
             the
             force
             of
             the
             Doctours
             argument
             ,
             when
             you
             pretend
             to
             give
             an
             answer
             to
             it
             .
             For
             he
             saith
             ,
             
             that
             S.
             Augustine
             joyns
             adoration
             and
             Sacrifice
             together
             ,
             as
             appropriated
             to
             signifie
             the
             worship
             peculiar
             to
             God.
             How
             then
             ,
             saith
             Dr.
             St.
             comes
             S.
             
               Augustines
               Authority
            
             to
             be
             quitted
             for
             the
             one
             ,
             and
             so
             greedily
             embraced
             for
             the
             other
             ?
             What
             doth
             
               T.
               G.
            
             answer
             to
             that
             ?
          
        
         
           
             R.
             P.
             
          
           
             I
             do
             not
             find
             he
             takes
             notice
             of
             S.
             Augustine
             for
             any
             thing
             more
             
               than
               the
               consent
               of
               mankind
               about
               Sacrifice
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Was
             it
             not
             wisely
             done
             ?
             and
             then
             to
             talk
             a
             great
             deal
             about
             the
             remainder
             of
             the
             Doctours
             Discourse
             ,
             whether
             sacrifice
             of
             it self
             doth
             signifie
             absolute
             worship
             more
             than
             adoration
             ,
             without
             taking
             notice
             that
             S.
             Augustine
             joyned
             them
             together
             ,
             though
             the
             Church
             of
             Rome
             separates
             them
             .
             And
             
               T.
               G.
            
             gives
             no
             manner
             of
             reason
             why
             the
             antecedent
             consent
             of
             mankind
             as
             to
             one
             of
             these
             should
             not
             prevail
             in
             your
             Church
             as
             well
             as
             in
             the
             other
             :
             
             which
             is
             the
             main
             ground
             according
             to
             
               T.
               G.
            
             why
             
               sacrifice
               ought
               still
               to
               be
               appropriated
               to
               the
               peculiar
               Worship
               of
               God.
               
            
             
          
        
         
           
             R.
             P.
             
          
           
             
               What
               advantage
               doth
               the
               Doctor
               get
               ,
               by
               insisting
               so
               much
               on
               that
               question
               ,
               why
               Sacrifice
               may
               not
               be
               offered
               to
               Creatures
               as
               well
               as
               other
               external
               Acts
               of
               Worship
               ,
            
             
             
               for
               he
               can
               only
               infer
               from
               thence
               that
               in
               such
               case
               the
               Church
               of
            
             Rome
             
               might
               possibly
               have
               no
               external
               act
               of
               Worship
               appropriated
               to
               God
               ,
               if
               she
               have
               none
               but
               Sacrifice
               ;
               but
               whilest
               she
               hath
               no
               such
               custom
            
             de
             facto
             
               as
               offering
               Sacrifice
               to
               Saints
               and
               Images
               ,
               't
               is
               manifest
               he
               cannot
               accuse
               them
               in
               that
               point
               of
               having
               no
               external
               Act
               of
               Worship
               proper
               to
               God
               ,
               or
               of
               giving
               it
               to
               any
               besides
               him
               .
            
          
        
         
           
             P.
             D.
             
          
           
             It
             was
             to
             very
             good
             purpose
             that
             he
             insisted
             on
             that
             question
             ,
             on
             these
             accounts
             .
             1.
             
             Because
             either
             it
             is
             in
             the
             power
             of
             the
             Church
             to
             appoint
             appropriate
             Acts
             of
             Divine
             Worship
             ,
             or
             it
             is
             not
             .
             If
             it
             be
             in
             the
             Churches
             Power
             ,
             then
             sacrifice
             may
             be
             as
             lawfully
             offered
             to
             the
             
               B.
               Virgin
            
             ,
             if
             the
             Church
             think
             fit
             ,
             as
             prayers
             and
             invocations
             ,
             notwithstanding
             the
             
               general
               consent
               of
               mankind
               in
               appropriating
               
               Sacrifice
               to
               God.
            
             If
             not
             ,
             then
             there
             is
             some
             
               antecedent
               reason
            
             why
             some
             external
             Acts
             of
             Worship
             are
             appropriated
             to
             the
             
               absolute
               worship
               of
               God
            
             ;
             if
             so
             ,
             then
             all
             such
             Acts
             are
             appropriated
             where
             the
             
               same
               reason
            
             holds
             ;
             whether
             it
             be
             
               Divine
               Institution
            
             ,
             or
             the
             
               consent
               of
               mankind
            
             in
             general
             ,
             or
             of
             the
             Fathers
             of
             the
             
               Christian
               Church
            
             :
             and
             consequently
             ,
             though
             the
             Church
             of
             Rome
             may
             reserve
             Sacrifice
             to
             God
             as
             peculiar
             to
             him
             ,
             yet
             they
             may
             give
             other
             acts
             of
             
               Divine
               worship
            
             to
             his
             Creatures
             ,
             which
             have
             the
             same
             reason
             to
             be
             appropriated
             which
             Sacrifice
             it self
             hath
             .
             2.
             
             Because
             though
             in
             words
             they
             seem
             to
             
               appropriate
               Sacrifice
               to
               God
            
             as
             a
             
               peculiar
               act
               of
               external
               worship
            
             ,
             yet
             they
             do
             in
             effect
             overthrow
             it
             by
             these
             two
             assertions
             .
             (
             1.
             )
             That
             its
             peculiarity
             is
             not
             as
             being
             an
             
               Act
               of
               Adoration
            
             ,
             but
             upon
             another
             account
             as
             a
             
               significant
               Ceremony
            
             of
             our
             
               total
               subjection
            
             to
             God.
             And
             this
             was
             that
             which
             Dr.
             St.
             charged
             your
             Divines
             with
             ,
             that
             they
             reserve
             
               no
               one
               Act
               of
               external
               adoration
            
             as
             proper
             to
             God
             ;
             and
             that
             they
             say
             ,
             
             that
             Sacrifice
             doth
             not
             naturally
             signifie
             any
             worship
             of
             God
             ,
             
             but
             only
             by
             the
             
             imposition
             of
             men
             .
             So
             that
             your
             Divines
             confess
             there
             is
             no
             
               natural
               Act
               of
               Divine
               worship
               ,
               no
               external
               Act
            
             of
             Adoration
             which
             is
             reserved
             as
             peculiar
             to
             God
             ;
             but
             only
             an
             outward
             Ceremony
             which
             doth
             not
             
               of
               it self
            
             signifie
             the
             
               worship
               of
               God
            
             ,
             nor
             our
             subjection
             to
             him
             .
             But
             solemn
             Prayers
             and
             Praises
             do
             
               of
               themselves
            
             signifie
             our
             dependence
             on
             God
             ,
             and
             therefore
             have
             an
             
               antecedent
               reason
            
             to
             the
             consent
             of
             mankind
             ,
             why
             they
             should
             be
             appropriated
             to
             the
             worship
             of
             God.
             (
             2.
             )
             That
             even
             Sacrifice
             is
             allowed
             by
             the
             
               Roman
               Church
            
             to
             be
             offered
             for
             the
             honour
             of
             Creatures
             :
             which
             Dr.
             St.
             saith
             ,
             is
             joyning
             Creatures
             together
             with
             God
             in
             the
             honour
             of
             Sacrifice
             :
             
             and
             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
             you
             do
             not
             reserve
             so
             much
             as
             sacrifice
             for
             an
             appropriate
             sign
             of
             the
             absolute
             Worship
             of
             God.
             
          
        
         
           
             R.
             P.
             
          
           
             
               To
               what
               miserable
               shifts
            
             ,
             
             saith
             T.
             G.
             
               are
               men
               put
               when
               they
               would
               have
               
               such
               trivial
               kind
               of
               arguing
               as
               this
               to
               pass
               for
               solid
               reasoning
               :
               and
               it
               must
               be
               a
               hard
               world
               when
               a
               man
               of
               the
               Doctours
               abilities
               must
               be
               forced
               to
               feign
               that
               he
               doth
               not
               know
               how
               the
               same
               Sacrifice
               may
               be
               a
               propitiation
               for
               sins
               and
               a
               thanksgiving
               for
               benefits
               ,
               especially
               the
               Sacrifice
               of
               the
               Altar
               being
               the
               same
               with
               that
               of
               the
               Cross
               ,
               in
               which
               all
               the
               differences
               of
               the
               legal
               Sacrifices
               were
               fulfilled
               .
            
          
        
         
           
             P.
             D.
             
          
           
             It
             is
             a
             hard
             world
             indeed
             ,
             when
             such
             stuff
             as
             this
             must
             pass
             for
             answering
             .
             Dr.
             St.
             never
             denyed
             that
             thanksgivings
             might
             be
             offered
             to
             God
             in
             the
             time
             of
             most
             solemn
             Worship
             for
             the
             Graces
             of
             his
             Saints
             ;
             nor
             that
             the
             circumstances
             of
             
               Divine
               worship
            
             might
             redound
             to
             their
             Honour
             ,
             as
             the
             Primitive
             Christians
             offering
             up
             their
             devotions
             to
             God
             at
             their
             Sepulchres
             :
             but
             the
             question
             is
             ,
             whether
             it
             be
             consistent
             with
             the
             appropriation
             of
             Sacrifice
             to
             the
             Honour
             of
             God
             ,
             to
             offer
             it
             up
             
               for
               the
               Honour
               of
               his
               Creatures
            
             ;
             especially
             the
             Sacrifice
             of
             the
             Altar
             ,
             i.
             e.
             the
             Son
             of
             God
             ,
             as
             a
             propitiatory
             
               Sacrifice
               for
               the
               quick
               and
               the
               dead
               ?
            
          
        
         
           
             R.
             P.
             
          
           
             
               Why
               may
               not
               we
               say
            
             ,
             
             
               We
               offer
               this
               Sacrifice
               to
               God
               in
               the
               honour
               of
               
               S.
            
             Michael
             ,
             
               to
               testifie
               our
               application
               of
               it
               in
               thanksgiving
               for
               the
               favours
               and
               Graces
               bestowed
               on
               him
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             I
             pray
             consider
             ,
             (
             1.
             )
             You
             say
             ,
             that
             
               Sacrifice
               in
               your
               Church
               is
               appropriated
               to
               the
               Honour
               of
               God
            
             ;
             (
             2.
             )
             That
             
               Sacrifice
               doth
               not
               signifie
               the
               Worship
               of
               God
               of
               it self
               ,
               but
               by
               institution
               or
               consent
               of
               mankind
               .
            
             (
             3.
             )
             Then
             the
             intention
             of
             Sacrifice
             is
             to
             signifie
             that
             Honour
             which
             is
             peculiar
             to
             God.
             Now
             how
             can
             it
             signifie
             the
             
               Honour
               due
               only
               to
               God
            
             ,
             if
             it
             may
             
               signifie
               the
               honour
               due
               to
               his
               Creatures
               ?
            
          
        
         
           
             R.
             P.
             
          
           
             
             
               Is
               it
               not
               for
               the
               honour
               of
               a
               Person
               to
               praise
               God
               for
               him
               ?
               and
               Sacrificing
               being
               the
               offer
               of
               a
               present
               in
               token
               of
               gratitude
               ,
               doth
               that
               diminish
               or
               add
               to
               the
               Act
               of
               thanksgiving
               ?
               And
               if
               it
               be
               a
               greater
               declaration
               of
               thanksgiving
               ,
               it
               must
               consequently
               be
               a
               greater
               declaration
               also
               of
               the
               honour
               of
               the
               Person
               for
               whom
               it
               is
               offered
               .
            
          
        
         
           
             P.
             D.
             
          
           
             It
             is
             one
             thing
             to
             make
             the
             Graces
             of
             Saints
             an
             occasion
             of
             Thanksgiving
             to
             God
             ,
             and
             another
             to
             offer
             up
             a
             
               Sacrifice
               for
               the
               honour
               of
               the
               Saints
               ,
            
             as
             it
             is
             expressed
             in
             the
             Offertory
             .
             In
             the
             former
             case
             there
             is
             no
             question
             but
             
             the
             Honour
             is
             designed
             wholly
             to
             God
             as
             the
             Giver
             of
             those
             Graces
             ,
             although
             a
             
               consequential
               Honour
            
             doth
             redound
             thereby
             to
             the
             Saints
             themselves
             ;
             but
             in
             the
             latter
             case
             the
             
               intended
               and
               designed
               Honour
               of
               the
               very
               Act
               it self
            
             is
             declared
             to
             be
             to
             the
             Saints
             as
             well
             as
             to
             God
             himself
             .
             If
             a
             Courtier
             gives
             the
             King
             solemn
             thanks
             for
             great
             kindness
             shewed
             to
             one
             of
             his
             Subjects
             ,
             the
             honour
             of
             the
             Action
             belongs
             wholly
             to
             the
             King
             ,
             although
             occasionally
             and
             consequentially
             it
             redound
             to
             the
             reputation
             of
             the
             Person
             for
             whom
             it
             is
             done
             :
             but
             if
             a
             Courtier
             on
             New
             years
             day
             should
             make
             a
             present
             to
             the
             King
             upon
             his
             Knees
             ,
             and
             say
             ,
             I
             offer
             this
             New
             years
             gift
             to
             your
             
               Majesty
               in
               honour
               of
               your
               Majesty
               and
               of
               the
               Groom
               of
               your
               Stole
               ,
            
             or
             
               Chamberlain
               of
               your
               Houshold
            
             ,
             &c.
             how
             do
             you
             think
             this
             would
             be
             taken
             at
             Court
             ?
             And
             yet
             this
             is
             just
             the
             Form
             of
             the
             Offertory
             in
             your
             
               Missal
               .
               We
               make
               this
               Oblation
               to
               thee
               O
               Holy
               Trinity
               ,
               and
               for
               the
               honour
               of
               the
               Blessed
               Virgin
               and
               all
               Saints
            
             ;
             can
             any
             one
             say
             that
             this
             is
             not
             the
             
               designed
               and
               intended
               honour
            
             which
             belongs
             to
             the
             Act
             it self
             ,
             and
             not
             meerly
             that
             which
             is
             occasional
             and
             consequential
             ?
             If
             those
             
             who
             offered
             Cakes
             to
             the
             
               B.
               Virgin
            
             ,
             had
             said
             ,
             
               We
               offer
               these
               Cakes
               to
               the
               honour
               of
               the
               Blessed
               Trinity
               and
               the
               Virgin
            
             Mary
             ,
             had
             not
             this
             been
             joyning
             them
             together
             in
             the
             honour
             of
             those
             oblations
             ?
             And
             is
             it
             not
             the
             same
             case
             here
             ?
             Besides
             ,
             you
             are
             guilty
             of
             a
             greater
             absurdity
             ,
             for
             those
             might
             be
             only
             
               Eucharistical
               oblations
            
             ,
             but
             in
             your
             Sacrifice
             of
             the
             Mass
             ,
             you
             pretend
             to
             make
             a
             present
             you
             say
             to
             God
             ;
             but
             what
             is
             it
             ?
             nothing
             less
             than
             
               his
               own
               Son
            
             ;
             if
             your
             doctrine
             be
             true
             .
             And
             for
             what
             end
             ?
             
               to
               be
               a
               propitiatory
               Sacrifice
               for
               the
               quick
               and
               the
               dead
               .
            
             And
             is
             this
             indeed
             
               the
               present
            
             you
             make
             to
             Almighty
             God
             in
             honour
             of
             his
             Saints
             ?
             I
             cannot
             with
             patience
             think
             of
             the
             absurdities
             which
             follow
             from
             hence
             .
             For
             how
             came
             you
             to
             make
             a
             
               Present
               to
               God
            
             of
             his
             
               own
               Son
            
             ?
             When
             we
             make
             a
             Present
             to
             any
             one
             ,
             it
             is
             understood
             to
             be
             of
             something
             in
             our
             power
             to
             bestow
             ,
             and
             which
             we
             are
             willing
             to
             part
             with
             ,
             for
             his
             sake
             to
             whom
             we
             offer
             it
             .
             Do
             you
             indeed
             in
             this
             sense
             make
             a
             Present
             of
             the
             
               Son
               of
               God
            
             to
             the
             Father
             ?
             Have
             you
             the
             power
             of
             
               bestowing
               him
            
             in
             your
             hands
             ?
             And
             are
             you
             willing
             
             
               to
               part
               with
               your
               whole
               right
               and
               interest
               in
               him
               ?
            
             You
             are
             excellent
             Christians
             the
             mean
             while
             .
             Nay
             ,
             no
             Sacrifice
             was
             truly
             and
             properly
             offered
             by
             any
             person
             ,
             wherein
             he
             did
             not
             abandon
             his
             right
             in
             that
             which
             was
             Sacrificed
             .
             And
             therefore
             you
             see
             upon
             what
             terms
             ,
             you
             make
             such
             a
             present
             to
             God
             by
             a
             
               proper
               Sacrifice
            
             of
             his
             Son
             to
             him
             .
             But
             suppose
             the
             Son
             of
             God
             were
             to
             be
             made
             a
             
               true
               and
               proper
               Sacrifice
            
             for
             sins
             on
             the
             Altar
             ,
             How
             comes
             it
             into
             your
             hands
             to
             offer
             him
             up
             to
             the
             Father
             ,
             since
             the
             great
             Sacrifice
             of
             propitiation
             was
             not
             to
             be
             offered
             by
             any
             ordinary
             Priests
             ,
             but
             by
             the
             High-Priest
             himself
             ,
             
               who
               was
               to
               carry
               the
               Blood
               into
               the
               Holy
               of
               Holies
               ,
               and
               there
               to
               make
               intercession
               for
               the
               People
               ?
            
             Are
             you
             the
             High-Priests
             of
             the
             Gospel
             to
             offer
             unto
             God
             the
             great
             Sacrifice
             of
             Atonement
             ?
             Is
             not
             the
             
               great
               High-Priest
               of
               our
               profession
               entred
               within
               the
               Vail
               ,
               and
               is
               there
               making
               intercession
            
             by
             vertue
             of
             his
             Sacrifice
             on
             the
             Cross
             ?
             What
             need
             then
             of
             your
             Offering
             him
             up
             again
             for
             propitiation
             ,
             who
             Offered
             himself
             once
             on
             the
             Cross
             for
             
               a
               full
               ,
               perfect
               ,
               and
               sufficient
               Sacrifice
               ,
               Oblation
               and
               satisfaction
               for
               the
               sins
               of
               the
               whole
               world
               ?
            
             
             We
             have
             all
             the
             reason
             in
             the
             World
             to
             commemorate
             with
             great
             thankfulness
             and
             devotion
             that
             invaluable
             Sacrifice
             of
             the
             Cross
             ,
             and
             if
             you
             will
             call
             the
             
               Whole
               Eucharistical
               Office
            
             a
             
               commemorative
               Sacrifice
            
             as
             the
             Ancients
             did
             ,
             I
             shall
             never
             quarrel
             with
             you
             about
             it
             .
             But
             how
             the
             Sacrifice
             of
             the
             Mass
             comes
             to
             be
             propitiatory
             as
             the
             Sacrifice
             on
             the
             Cross
             was
             ,
             I
             understand
             not
             ;
             nor
             how
             it
             should
             be
             the
             same
             with
             the
             Sacrifice
             of
             the
             Cross
             ,
             and
             yet
             of
             so
             much
             less
             value
             than
             it
             ,
             the
             one
             being
             said
             by
             you
             to
             be
             infinite
             and
             the
             other
             finite
             ;
             nor
             how
             the
             destruction
             of
             his
             Sacramental
             and
             of
             his
             
               Natural
               Being
            
             should
             be
             the
             same
             thing
             ;
             nor
             how
             this
             Sacrifice
             should
             be
             propitiatory
             only
             for
             one
             sort
             of
             sins
             and
             not
             for
             another
             ;
             nor
             how
             the
             Son
             of
             God
             can
             be
             made
             a
             
               true
               and
               proper
               Sacrifice
               for
               Sin
            
             under
             the
             Species
             of
             Bread
             and
             Wine
             ;
             nor
             ,
             what
             
               consumptive
               change
            
             that
             is
             in
             him
             ,
             which
             according
             to
             your selves
             is
             necessary
             to
             make
             him
             such
             a
             Sacrifice
             .
             Is
             he
             slain
             again
             in
             the
             Mass
             ?
             If
             he
             be
             ,
             I
             can
             tell
             who
             is
             the
             Judas
             that
             betrays
             him
             ,
             and
             who
             are
             the
             Jews
             that
             Crucifie
             him
             .
             If
             not
             ,
             how
             comes
             a
             
               propitiatory
               Sacrifice
            
             without
             
             
               shedding
               of
               Blood
            
             ?
             If
             the
             
               consumptive
               change
            
             be
             only
             in
             the
             Elements
             ,
             then
             the
             Elements
             are
             Sacrificed
             ,
             and
             not
             Christ.
             If
             it
             be
             only
             a
             
               Sacramental
               change
            
             ,
             what
             is
             that
             to
             a
             Sacrifice
             of
             propitiation
             ?
             And
             suppose
             all
             the
             other
             absurdities
             to
             be
             removed
             ,
             and
             that
             the
             Sacrifice
             of
             the
             Mass
             is
             a
             
               true
               ,
               real
               ,
               proper
            
             and
             
               propitiatory
               Sacrifice
               of
               the
               Son
               of
               God
               Body
               and
               Soul
               upon
               the
               Altar
               ,
            
             yet
             how
             at
             last
             comes
             this
             to
             be
             
               giving
               God
               thanks
               for
               the
               Graces
               of
               his
               Saints
               ?
            
             I
             thought
             such
             a
             Sacrifice
             had
             been
             much
             rather
             for
             the
             expiation
             of
             their
             sins
             .
          
        
         
           
             R.
             P.
             
          
           
             I
             pray
             Sir
             forbear
             ;
             I
             have
             no
             longer
             patience
             to
             hear
             you
             talk
             at
             this
             rate
             against
             the
             Sacrifice
             of
             the
             Mass
             ;
             for
             if
             you
             destroy
             that
             ,
             we
             are
             all
             undone
             .
             Methinks
             as
             
               T.
               G.
            
             saith
             ,
             
             Dr.
             St.'s
             
               arguments
               against
               it
               ,
               might
               have
               been
               expected
               from
               the
               pen
               of
               a
            
             Crellius
             .
          
        
         
           
             P.
             D.
             
          
           
             Of
             a
             Crellius
             ?
             Why
             so
             I
             pray
             ?
             He
             wrote
             against
             Christs
             propitiatory
             Sacrifice
             on
             the
             Cross
             ;
             and
             as
             I
             remember
             ,
             Dr.
             St.
             hath
             answered
             his
             arguments
             ;
             how
             comes
             he
             then
             ,
             of
             all
             men
             ,
             to
             
               argue
               like
            
             Crellius
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               Because
               his
               Reasons
               against
               the
               Sacrifice
               of
               the
               Mass
               will
               hold
               against
               that
               of
               the
               Cross.
               
            
          
        
         
           
           
             P.
             D.
             
          
           
             That
             would
             be
             strange
             ;
             but
             let
             us
             hear
             them
             first
             and
             then
             judge
             .
          
        
         
           
             R.
             P.
             
          
           
             
               Why
               ,
               he
               looks
               upon
               it
               ,
               as
               a
               monstrous
               absurdity
               for
               us
               to
               pretend
               ,
               first
               to
               make
               our
               God
               with
               speaking
               five
               words
               ,
               then
               to
               offer
               up
               God
               himself
               unto
               God
               as
               a
               Sacrifice
               and
               consequently
               to
               suppose
               him
               destroyed
               ,
               and
               this
               all
               to
               testifie
               our
               submission
               to
               God.
               
            
          
        
         
           
             P.
             D.
             
          
           
             And
             do
             not
             you
             think
             these
             horrible
             absurdities
             ,
             and
             such
             as
             can
             never
             enter
             into
             any
             mans
             head
             that
             is
             not
             first
             resolved
             to
             part
             with
             his
             understanding
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               And
               do
               not
               you
               think
               these
               expressions
               highly
               injurious
               to
               that
               inestimable
               Sacrifice
               which
               Christ
               himself
               Offered
               upon
               the
               Cross
               ?
            
             
          
        
         
           
             P.
             D.
             
          
           
             Not
             at
             all
             .
             For
             ,
             do
             we
             believe
             ,
             that
             the
             Jews
             made
             an
             ordinary
             man
             to
             be
             the
             
               Eternal
               Son
            
             of
             God
             by
             speaking
             five
             words
             over
             him
             ?
             And
             that
             the
             Jews
             then
             slew
             him
             and
             offered
             up
             God
             ,
             as
             a
             Sacrifice
             to
             God
             for
             the
             expiation
             of
             sins
             ;
             and
             all
             this
             ,
             as
             an
             act
             of
             gratitude
             to
             God
             for
             the
             Graces
             of
             his
             Saints
             ?
             If
             not
             ,
             what
             colour
             or
             pretence
             is
             there
             ,
             that
             the
             laying
             open
             the
             absurdity
             of
             your
             Sacrifice
             of
             the
             Mass
             ,
             should
             derogate
             from
             the
             Sacrifice
             of
             the
             Cross
             ?
          
        
         
           
           
             R.
             P.
             
          
           
             
               Were
               not
               the
            
             Jews
             
               scandalized
               at
               that
               most
               in
               the
               Sacrifice
               of
               the
               Cross
               ,
            
             viz.
             
               the
               Offering
               of
               God
               to
               God
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             A
             
               crucified
               Saviour
            
             ,
             or
             a
             
               suffering
               Messias
               ,
               was
               to
               the
               Jews
               a
               stumbling-block
               ,
               and
               to
               the
               Greeks
               foolishness
               .
            
             But
             what
             do
             you
             mean
             by
             
               the
               offering
               up
               of
               God
               to
               God
               ,
            
             do
             you
             think
             the
             Divinity
             was
             the
             Sacrifice
             ?
             or
             the
             Blood
             of
             Christ
             ,
             which
             he
             being
             the
             
               Eternal
               Son
               of
               God
            
             did
             offer
             up
             to
             his
             Father
             ,
             as
             a
             propitiation
             for
             the
             sins
             of
             Mankind
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               Might
               not
               he
               be
               said
               ,
               to
               offer
               up
               God
               himself
               to
               God
               as
               a
               Sacrifice
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             Then
             you
             must
             make
             the
             Divinity
             the
             Sacrifice
             ;
             and
             how
             can
             that
             be
             a
             Sacrifice
             which
             is
             capable
             of
             no
             change
             ?
             But
             suppose
             Christ
             as
             God
             and
             man
             be
             said
             to
             offer
             up
             at
             least
             a
             
               Divine
               Sacrifice
            
             ;
             what
             is
             all
             this
             to
             your
             Offering
             up
             the
             Son
             of
             God
             as
             a
             Sacrifice
             to
             God
             for
             the
             sins
             of
             the
             World
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               Might
               not
               those
            
             ,
             as
             
               T.
               G.
            
             saith
             ,
             
               who
               were
               at
               the
               foot
               of
               the
               Cross
               ,
            
             
             
               offer
               up
               the
               Son
               of
               God
               on
               the
               Cross
               to
               the
               Father
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             This
             is
             a
             piece
             of
             
               New
               Divinity
            
             ;
             and
             far
             enough
             I
             dare
             say
             from
             arguing
             like
             Crellius
             .
             Who
             ever
             thought
             ,
             that
             the
             Jews
             had
             the
             same
             power
             to
             
             offer
             up
             the
             Blood
             of
             Christ
             as
             a
             
               propitiatory
               Sacrifice
            
             ,
             which
             himself
             had
             who
             had
             power
             over
             his
             own
             life
             ?
             If
             
               T.
               G.
            
             argues
             at
             this
             rate
             ,
             none
             would
             imagine
             he
             hath
             ever
             considered
             the
             Nature
             of
             
               Christs
               Sacrifice
            
             ,
             since
             he
             talks
             so
             unskilfully
             about
             these
             matters
             .
          
        
         
           
             R.
             P.
             
          
           
             
               But
               what
               doth
               Dr.
            
             St.
             
               talk
               of
               our
               making
               and
               destroying
               God
               in
               the
               Mass
               ,
               since
               we
               believe
               that
               the
               same
               Christ
               who
               is
               in
               Heaven
               is
               whole
               under
               either
               species
            
             ;
             
             
               and
               his
               Blood
               to
               be
               separated
               from
               his
               Body
               not
               really
               ,
               but
               Mystically
               only
               and
               in
               representation
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Do
             you
             believe
             a
             true
             ,
             proper
             propitiatory
             Sacrifice
             in
             the
             Mass
             ,
             or
             not
             ?
          
        
         
           
             R.
             P.
             
          
           
             Do
             not
             you
             know
             the
             Council
             of
             Trent
             hath
             expresly
             defined
             it
             ,
             
             and
             anathematized
             all
             those
             who
             say
             the
             contrary
             ?
          
        
         
           
             P.
             D.
             
          
           
             Is
             there
             any
             
               true
               ,
               proper
               propitiatory
               Sacrifice
            
             ,
             where
             there
             is
             not
             a
             
               consumptive
               change
            
             of
             that
             which
             is
             Sacrificed
             ?
             And
             what
             is
             that
             which
             is
             Sacrificed
             in
             the
             
               Mass
               ?
               not
               the
               Elements
               ,
               but
               Christ
               under
               them
               ,
            
             you
             say
             ;
             If
             Christ
             be
             the
             Sacrifice
             he
             must
             be
             slain
             again
             at
             every
             Mass
             ,
             as
             he
             was
             once
             on
             the
             
             Cross
             ;
             or
             you
             can
             assign
             no
             destruction
             ,
             which
             you
             say
             is
             necessary
             to
             such
             a
             true
             and
             
               proper
               Sacrifice
            
             .
          
        
         
           
             R.
             P.
             
          
           
             Do
             not
             you
             observe
             T.
             G.'s
             words
             ,
             
               that
               Christ
               is
               whole
               under
               either
               species
               ,
               and
               his
               Blood
               separated
               from
               his
               Body
               not
               really
               ,
               but
               Mystically
               only
               ,
               and
               in
               representation
               ?
            
          
        
         
           
             P.
             D.
             
          
           
             How
             is
             that
             ?
             
               Whole
               Christ
               under
               the
               bread
               ,
               and
               whole
               Christ
               under
               the
               wine
               ;
               and
               the
               blood
               separated
               from
               the
               Body
               not
               really
               ,
               but
               mystically
               only
               ,
               and
               by
               representation
               .
            
             This
             is
             admirable
             stuff
             ,
             and
             true
             
               Mystical
               Divinity
            
             .
             If
             
               the
               body
               of
               Christ
               doth
               remain
               whole
               and
               entire
               ,
            
             where
             is
             the
             
               true
               proper
               Sacrifice
            
             ?
             where
             is
             the
             change
             made
             ,
             if
             not
             in
             the
             
               Body
               of
               Christ
            
             ?
             if
             that
             be
             uncapable
             of
             a
             change
             ,
             how
             can
             it
             be
             a
             
               true
               and
               proper
               Sacrifice
            
             ?
             If
             the
             blood
             be
             not
             
               really
               separated
            
             from
             the
             Body
             ,
             where
             is
             the
             mactation
             ,
             which
             must
             be
             in
             a
             
               propitiatory
               Sacrifice
            
             ?
             If
             Christ
             do
             remain
             
               whole
               and
               entire
            
             after
             all
             the
             
               Sacrificial
               Acts
            
             ,
             where
             I
             say
             is
             the
             true
             and
             
               proper
               Sacrifice
               ?
               T.
               G.
            
             had
             far
             better
             said
             ,
             and
             more
             agreeably
             to
             Scripture
             ,
             Antiquity
             ,
             and
             Reason
             ,
             that
             there
             is
             no
             real
             and
             
               proper
               sacrifice
            
             on
             the
             Altar
             ,
             but
             only
             mystical
             and
             by
             representation
             .
          
        
         
           
           
             R.
             P.
             
          
           
             But
             
               T.
               G.
            
             saith
             ,
             
               that
               Religion
               which
               admits
               no
               external
               visible
               Sacrifice
               ,
            
             
             
               must
               needs
               be
               deficient
               in
               the
               most
               signal
               part
               of
               the
               publick
               worship
               of
               God.
               
            
          
        
         
           
             P.
             D.
             
          
           
             I
             pray
             remember
             ,
             it
             is
             an
             
               external
               and
               visible
               Sacrifice
            
             which
             you
             contend
             for
             ,
             and
             now
             tell
             me
             where
             it
             is
             in
             your
             Church
             .
             Doth
             it
             lye
             in
             the
             
               mimical
               gestures
            
             of
             the
             Priest
             at
             the
             Altar
             in
             imitation
             of
             Christ
             on
             the
             Cross
             ?
             If
             that
             be
             it
             ,
             the
             necessary
             consumption
             of
             the
             Sacrifice
             will
             be
             no
             comfortable
             doctrine
             to
             the
             Priest.
             Doth
             it
             lye
             in
             the
             consecration
             of
             the
             Elements
             which
             are
             visible
             ?
             But
             you
             say
             ,
             
               the
               essence
               of
               the
               Sacrifice
               consists
               in
               the
               change
            
             ;
             and
             we
             can
             see
             no
             
               visible
               change
            
             made
             in
             them
             ,
             and
             therefore
             there
             is
             no
             
               external
               and
               visible
               Sacrifice
            
             .
             Besides
             ,
             if
             the
             Sacrifice
             did
             lye
             in
             the
             
               change
               of
               the
               Elements
               after
               Consecration
               into
               the
               Body
               of
               Christ
               ,
            
             then
             the
             Elements
             are
             the
             thing
             sacrificed
             and
             not
             the
             Body
             of
             Christ
             ,
             for
             the
             
               destructive
               change
            
             is
             as
             to
             the
             elements
             ,
             and
             not
             as
             to
             the
             Body
             of
             Christ.
             Or
             doth
             it
             lye
             in
             the
             
               swallowing
               down
               ,
               and
               consumption
               of
               the
               species
               after
               Consecration
               by
               the
               Priest
               ?
            
             But
             here
             likewise
             the
             change
             is
             in
             the
             accidents
             and
             not
             in
             the
             
               Body
               of
               Christ
            
             ,
             which
             remains
             
               whole
               and
               
               entire
            
             though
             the
             species
             be
             consumed
             ;
             and
             I
             think
             there
             is
             some
             difference
             between
             
               changing
               ones
               seat
            
             and
             being
             sacrificed
             .
             For
             all
             that
             the
             
               Body
               of
               Christ
            
             is
             pretended
             to
             be
             changed
             in
             ,
             is
             only
             its
             being
             no
             longer
             under
             the
             species
             ,
             but
             
               T.
               G.
            
             I
             suppose
             will
             allow
             it
             to
             be
             
               whole
               and
               entire
            
             still
             .
             Doth
             it
             then
             lye
             
               in
               pronouncing
               the
               words
               of
               consecration
               upon
               which
               the
               Body
               of
               Christ
               is
               under
               the
               species
               of
               Bread
               ,
               and
               the
               Blood
               under
               that
               of
               Wine
               ,
               and
               so
               separated
               from
               the
               Body
               ?
            
             But
             this
             can
             least
             of
             all
             be
             ,
             since
             
               T.
               G.
            
             assures
             us
             that
             
               whole
               Christ
            
             is
             under
             the
             Bread
             as
             well
             as
             under
             the
             Wine
             ;
             and
             so
             there
             cannot
             be
             so
             much
             as
             a
             moment
             of
             
               real
               separation
            
             between
             them
             ;
             and
             we
             know
             how
             necessary
             for
             other
             purposes
             the
             doctrine
             of
             Concomitancy
             is
             .
             Tell
             me
             then
             where
             is
             your
             
               external
               and
               visible
               Sacrifice
            
             which
             you
             boast
             so
             much
             of
             ;
             since
             according
             to
             your
             own
             principles
             there
             is
             nothing
             that
             belongs
             to
             the
             essence
             of
             a
             sacrifice
             is
             
               external
               and
               visible
            
             ,
             and
             consequently
             your
             own
             Church
             labours
             under
             the
             
               defect
               T.
               G.
            
             complains
             of
             .
          
        
         
           
             R.
             P.
             
          
           
             
               But
               what
               makes
               Dr.
            
             St.
             
               so
               bitter
               against
               the
               Sacrifice
               of
               the
               Altar
               ,
               since
               the
               most
               true
               and
               genuine
               Sons
               of
               the
               Church
               
               of
            
             England
             
               do
               allow
               it
            
             ;
             
             
               as
               Mr.
            
             Thorndike
             ,
             Dr.
             Heylin
             ,
             
               and
               Bishop
            
             Andrews
             ?
             
               and
               doth
               not
               this
               rather
               look
               like
               betraying
               the
               Church
               of
            
             England
             
               than
               defending
               it
            
             ?
          
        
         
           
             P.
             D.
             
          
           
             I
             see
             now
             you
             are
             wheeling
             about
             to
             your
             first
             Post
             ,
             and
             therefore
             it
             is
             time
             to
             give
             you
             a
             space
             of
             breathing
             .
             Your
             great
             business
             is
             to
             set
             us
             at
             variance
             among
             our selves
             ,
             but
             you
             have
             hitherto
             failed
             in
             your
             attempts
             ,
             and
             I
             hope
             will
             do
             .
             I
             do
             not
             think
             any
             two
             or
             three
             men
             ,
             though
             never
             so
             learned
             make
             the
             Church
             of
             England
             ;
             her
             sense
             is
             to
             be
             seen
             in
             the
             
               Publick
               Acts
            
             and
             Offices
             belonging
             to
             it
             .
             And
             in
             the
             Articles
             to
             which
             
               T.
               G.
            
             sometimes
             appeals
             ,
             
             your
             Sacrifices
             on
             the
             Altar
             are
             called
             
               blasphemous
               Figments
               ,
               and
               dangerous
               Impostures
               .
            
             But
             as
             to
             these
             three
             persons
             I
             answer
             thus
             ;
          
           
             1.
             
             Mr.
             Thorndike
             ,
             as
             I
             have
             shewed
             already
             ,
             
             declares
             against
             the
             
               true
               proper
               Sacrifice
            
             defined
             by
             the
             Council
             of
             Trent
             as
             an
             innovation
             and
             a
             contradiction
             .
             And
             that
             which
             he
             pleads
             for
             ,
             is
             ,
             
               that
               the
               Eucharist
               is
               a
               commemorative
               and
               representative
               Sacrifice
               ,
            
             about
             which
             Dr.
             St.
             would
             never
             contend
             with
             him
             or
             any
             one
             else
             :
             and
             immediately
             after
             the
             words
             cited
             
             by
             
               T.
               G.
            
             he
             adds
             these
             ;
             
             
               It
               is
               therefore
               enough
               ,
               that
               the
               Eucharist
               is
               the
               Sacrifice
               of
               Christ
               on
               the
               Cross
               ,
               as
               the
               Sacrifice
               of
               Christ
               on
               the
               Cross
               is
               represented
               ,
               renewed
               ,
               revived
               ,
               and
               restored
               by
               it
               ,
               and
               as
               every
               representation
               is
               said
               to
               be
               the
               same
               thing
               with
               that
               which
               it
               representeth
               .
            
          
           
             2.
             
             
               Pet.
               Heylins
            
             words
             are
             expresly
             only
             for
             a
             
               commemorative
               Sacrifice
            
             ,
             
             as
             
               T.
               G.
            
             himself
             produces
             them
             ;
             and
             therefore
             I
             wonder
             what
             
               T.
               G.
            
             meant
             in
             citing
             them
             at
             large
             :
             For
             he
             quotes
             the
             
               English
               Liturgie
            
             for
             the
             
               Sacrifice
               of
               Praise
               and
               Thanksgiving
            
             ;
             and
             S.
             Chrysostom
             calling
             it
             
               the
               remembrance
               of
               a
               Sacrifice
            
             ;
             and
             many
             of
             our
             learned
             Writers
             ,
             
               a
               Commemorative
               sacrifice
            
             .
             What
             is
             there
             in
             all
             this
             in
             the
             least
             repugnant
             to
             what
             Dr.
             St.
             had
             delivered
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               But
               he
               quotes
               Bishop
            
             Andrews
             ,
             
               saying
               ,
               Take
               from
               the
               Mass
               your
               Transubstantiation
               ,
               and
               we
               will
               have
               no
               difference
               with
               you
               about
               the
               sacrfiice
               .
            
          
        
         
           
             P.
             D.
             
          
           
             Bishop
             Andrews
             calls
             the
             Eucharist
             a
             
               commemorative
               sacrifice
            
             ,
             
             and
             he
             saith
             ,
             
               it
               was
               properly
               Eucharistical
            
             ,
             or
             of
             
               the
               nature
               of
               peace-offerings
               ,
               concerning
               which
               the
               Law
               was
               ,
               that
               he
               that
               offered
               should
               partake
               of
               them
            
             ;
             and
             a
             little
             after
             
             follow
             those
             words
             you
             mention
             :
             to
             which
             he
             adds
             ,
             
               We
               yield
               you
               that
               there
               is
               a
               remembrance
               of
               Christs
               sacrifice
               ;
               but
               we
               shall
               never
               yield
               that
               your
               Christ
               being
               made
               of
               Bread
               is
               there
               sacrificed
               .
            
             Which
             is
             the
             very
             thing
             ,
             that
             
               T.
               G.
            
             is
             so
             angry
             with
             Dr.
             St.
             about
             .
             And
             have
             not
             you
             bravely
             proved
             that
             Dr.
             St.
             hath
             herein
             gone
             against
             the
             sense
             of
             the
             genuine
             Sons
             of
             the
             Church
             of
             England
             ?
             If
             you
             have
             any
             thing
             yet
             left
             which
             you
             think
             material
             I
             pray
             let
             us
             have
             it
             now
             ,
             for
             fear
             lest
             
               T.
               G.
            
             make
             use
             of
             it
             to
             stuff
             out
             another
             Book
             .
          
        
         
           
             R.
             P.
             
          
           
             I
             think
             we
             are
             near
             the
             Bottom
             .
          
        
         
           
             P.
             D.
             
          
           
             So
             I
             imagine
             by
             the
             dregs
             which
             came
             last
             .
          
        
         
           
             R.
             P.
             
          
           
             There
             is
             one
             thing
             yet
             left
             for
             a
             close
             :
             
             which
             is
             ,
             Dr.
             St.
             
               saith
               ,
               supposing
               this
               sacrifice
               were
               allowed
               ,
               yet
               this
               doth
               not
               prove
               that
               we
               reserve
               any
               external
               Act
               of
               worship
               belonging
               to
               all
               Christians
               ,
               because
               this
               sacrifice
               belongs
               to
               the
               Priests
               only
               to
               offer
               .
            
          
        
         
           
             P.
             D.
             
          
           
             And
             what
             answer
             doth
             
               T.
               G.
            
             give
             to
             that
             ?
          
        
         
           
             R.
             P.
             
          
           
             He
             saith
             ,
             
               that
               nothing
               is
               more
               notorious
               than
               that
               those
               of
               the
               Church
               of
            
             
             Rome
             ,
             
               are
               bound
               on
               every
               Sunday
               and
               Holy
               Day
               to
               hear
               Mass.
               
            
          
        
         
           
             P.
             D.
             
          
           
             
               To
               hear
               Mass
            
             !
             A
             very
             Christian
             duty
             no
             doubt
             ,
             especially
             if
             they
             understand
             never
             a
             word
             of
             it
             ,
             
             and
             as
             Diana
             saith
             ,
             
               a
               man
               is
               not
               bound
               to
               hear
               a
               word
               that
               is
               said
               :
            
             But
             what
             then
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               By
               this
               external
               Act
            
             ,
             he
             saith
             ,
             
             
               they
               testifie
               the
               uniting
               their
               intention
               with
               the
               Priest
               as
               the
               publick
               Officer
               of
               the
               Church
               in
               the
               Oblation
               of
               the
               sacrifice
               .
            
          
        
         
           
             P.
             D.
             
          
           
             I
             have
             often
             heard
             of
             the
             skill
             you
             have
             of
             
               directing
               intentions
            
             ,
             but
             I
             never
             knew
             of
             this
             knack
             of
             
               uniting
               Intentions
            
             before
             .
             I
             know
             how
             necessary
             the
             
               Priests
               intention
            
             is
             in
             your
             Church
             ,
             but
             what
             if
             the
             People
             should
             fail
             of
             uniting
             their
             intention
             with
             his
             ,
             (
             as
             they
             often
             think
             and
             talk
             of
             other
             things
             at
             
               hearing
               Mass
            
             )
             would
             it
             not
             be
             a
             sacrifice
             without
             the
             Vnion
             of
             their
             Intentions
             ?
             Suppose
             the
             
               Priests
               Intention
            
             should
             wander
             ,
             what
             would
             the
             
               Peoples
               uniting
               their
               intentions
            
             signifie
             towards
             the
             Sacrifice
             ?
             You
             will
             not
             say
             ,
             they
             have
             any
             power
             to
             offer
             the
             sacrifice
             ;
             therefore
             the
             Act
             of
             sacrificing
             belongs
             only
             to
             the
             Priest
             ,
             whether
             the
             
               Peoples
               intentions
               be
               united
            
             or
             not
             .
             If
             the
             People
             first
             offered
             that
             
             which
             was
             to
             be
             sacrificed
             ,
             to
             the
             Priest
             ,
             and
             then
             he
             sacrificed
             it
             in
             their
             name
             (
             as
             among
             the
             Jews
             )
             they
             might
             be
             said
             to
             have
             a
             share
             in
             the
             sacrifice
             ;
             but
             when
             the
             sacrifice
             is
             supposed
             to
             come
             down
             from
             Heaven
             upon
             the
             Priests
             words
             ,
             and
             he
             doth
             not
             represent
             the
             People
             but
             Christ
             in
             the
             Act
             of
             sacrificing
             ,
             What
             doth
             the
             
               Peoples
               uniting
               their
               intentions
            
             signifie
             to
             the
             sacrifice
             ?
             I
             pray
             tell
             me
             in
             whose
             name
             doth
             the
             Priest
             pretend
             to
             the
             power
             of
             offering
             up
             the
             Body
             of
             Christ
             in
             Sacrifice
             on
             the
             Altar
             ,
             the
             Peoples
             ,
             or
             Christs
             ?
          
        
         
           
             R.
             P.
             
          
           
             
               In
               the
               name
               of
               Christ
               doubtless
               ,
               for
               the
               People
               have
               no
               power
               to
               do
               it
               .
            
          
        
         
           
             P.
             D.
             
          
           
             If
             they
             have
             
               no
               power
            
             to
             do
             it
             ,
             and
             all
             the
             Authority
             be
             supposed
             to
             be
             derived
             from
             Christ
             for
             doing
             it
             ,
             what
             doth
             the
             
               uniting
               the
               Peoples
               intentions
            
             with
             the
             Priests
             signifie
             as
             to
             the
             offering
             up
             the
             sacrifice
             ?
             You
             might
             as
             well
             say
             ,
             that
             the
             Jews
             under
             the
             Cross
             might
             unite
             their
             intentions
             to
             Christs
             in
             offering
             himself
             on
             the
             Cross
             to
             the
             Father
             ,
             and
             so
             it
             might
             become
             their
             Act
             as
             well
             as
             Christ's
             .
             But
             in
             my
             mind
             your
             phrase
             of
             hearing
             and
             
               seeing
               Mass
            
             is
             much
             more
             proper
             (
             if
             men
             were
             bound
             either
             
             to
             hear
             or
             see
             ,
             which
             your
             Casuists
             say
             ,
             they
             are
             not
             )
             than
             this
             of
             
               uniting
               their
               intentions
            
             with
             the
             Priest
             ,
             which
             is
             absurd
             and
             ridiculous
             .
             Doth
             
               T.
               G.
            
             so
             little
             consider
             the
             honour
             of
             the
             
               Priestly
               Office
            
             as
             to
             talk
             of
             the
             
               Peoples
               uniting
               their
               intentions
            
             with
             the
             Priests
             in
             the
             oblation
             of
             the
             Sacrifice
             ?
             The
             next
             step
             may
             be
             ,
             that
             the
             sacrificing
             may
             depend
             on
             the
             
               Peoples
               Intentions
            
             as
             well
             as
             the
             Priests
             ;
             and
             what
             a
             case
             are
             you
             in
             then
             ?
             Aquinas
             and
             Cajetan
             were
             much
             wiser
             than
             
               T.
               G.
            
             in
             this
             matter
             ,
             for
             they
             both
             declare
             
               that
               this
               sacrifice
               belongs
               only
               to
               the
               Priests
               and
               not
               to
               the
               People
            
             ;
             
             as
             Dr.
             St.
             told
             
               T.
               G.
            
             
          
        
         
           
             R.
             P.
             
          
           
             
               T.
               G.
            
             saith
             ,
             
               he
               cannot
               find
               the
               Citation
               in
               the
               place
               quoted
               by
               him
               ;
               but
               he
               dares
               affirm
               that
            
             Cajetan
             
               was
               not
               so
               silly
               a
               Divine
               as
               to
               deny
               it
               to
               belong
               to
               the
               People
               to
               offer
               the
               sacrifice
               by
               and
               with
               the
               Priest.
               
            
             
          
        
         
           
             P.
             D.
             
          
           
             And
             I
             dare
             affirm
             Cajetan
             was
             much
             wiser
             than
             to
             say
             ,
             that
             the
             offering
             the
             sacrifice
             did
             in
             any
             sense
             
               belong
               to
               the
               People
            
             ;
             and
             so
             much
             
               T.
               G.
            
             might
             have
             found
             in
             the
             place
             cited
             by
             the
             Doctour
             ,
             only
             qu.
             86.
             was
             put
             for
             q.
             85.
             and
             not
             as
             
               Cajetans
               bare
               opinion
            
             ,
             
             but
             as
             the
             judgement
             of
             Aquinas
             too
             .
             He
             saith
             indeed
             ,
             
             
               that
               the
               Priests
               do
               offer
               the
               sacrifice
               for
               themselves
               and
               others
            
             ;
             but
             he
             was
             not
             so
             silly
             to
             imagine
             that
             they
             were
             
               to
               unite
               their
               intentions
               with
               the
               Priests
               in
               the
               oblation
            
             ;
             but
             that
             expression
             only
             shews
             for
             
               whose
               sake
            
             and
             not
             in
             
               whose
               name
            
             the
             sacrifice
             was
             offered
             .
             
               For
               there
               are
               other
               sacrifices
            
             ,
             saith
             he
             ,
             
               which
               every
               one
               may
               offer
               for
               himself
               ,
               and
               those
               ,
            
             saith
             
               Cajetan
               ,
               are
               spiritual
               sacrifices
               of
               Devotion
               and
               Vertue
               ;
               but
               for
               the
               sacrifice
               of
               the
               Altar
               ,
               that
               belongs
               only
               to
               the
               Priests
               and
               Officers
               of
               the
               Church
               .
            
          
        
         
           
             R.
             P.
             
          
           
             But
             the
             very
             Mass-Book
             calls
             it
             
               meum
               ac
               vestrum
               sacrificium
            
             ;
             and
             desires
             God
             to
             accept
             it
             for
             all
             those
             
               pro
               quibus
               tibi
               offerimus
               ,
               vel
               qui
               tibi
               offerunt
               hoc
               sacrificium
               .
            
          
        
         
           
             P.
             D.
             
          
           
             I
             will
             tell
             you
             the
             mysterie
             of
             this
             business
             ,
             and
             so
             put
             an
             end
             to
             this
             long
             Conference
             .
             It
             was
             the
             ancient
             custom
             of
             the
             
               Roman
               Church
            
             as
             well
             as
             others
             for
             the
             Communicants
             to
             make
             an
             oblation
             of
             the
             Bread
             and
             Wine
             at
             the
             Altar
             ,
             of
             which
             they
             were
             afterwards
             to
             partake
             .
             This
             I
             prove
             from
             the
             Sacramentary
             of
             S.
             Gregory
             published
             by
             Pamelius
             ,
             
             where
             it
             is
             said
             ,
             
               while
               the
               Offertory
               is
               singing
               ;
               i.
               e.
            
             the
             Anthem
             then
             used
             ,
             
               the
               
               oblations
               are
               made
               by
               the
               People
               and
               laid
               upon
               the
               Altar
               that
               they
               might
               be
               consecrated
               .
            
             And
             the
             
               Ordo
               Romanus
            
             declares
             these
             oblations
             to
             be
             the
             Bread
             and
             
               Wine
               :
               of
               which
            
             ,
             it
             adds
             ,
             
             
               that
               the
               Arch-deacon
               took
               as
               much
               and
               laid
               upon
               the
               Altar
               ,
               as
               would
               serve
               for
               the
               people
               that
               were
               to
               communicate
               .
            
             These
             oblations
             continued
             in
             the
             Church
             a
             long
             time
             ,
             
             and
             were
             inforced
             by
             Canons
             and
             Constitutions
             when
             the
             people
             began
             to
             slacken
             in
             their
             devotion
             .
             
             Upon
             which
             the
             Church
             of
             Rome
             thought
             fit
             to
             bring
             in
             the
             use
             of
             Wafers
             instead
             of
             
               common
               bread
            
             ,
             and
             so
             these
             oblations
             grew
             into
             disuse
             ,
             or
             were
             turned
             into
             offerings
             of
             money
             instead
             of
             them
             .
             Sirmondus
             and
             Card.
             
             Bona
             have
             proved
             beyond
             all
             dispute
             ,
             that
             the
             ancient
             
               Latin
               Church
            
             did
             use
             common
             and
             
               leavened
               Bread
            
             in
             the
             Eucharist
             that
             was
             offered
             by
             the
             people
             till
             a
             thousand
             years
             after
             Christ.
             But
             then
             the
             doctrine
             of
             Transubstantiation
             coming
             into
             the
             
               Roman
               Church
            
             ,
             it
             was
             no
             longer
             thought
             fit
             that
             the
             Bread
             which
             was
             to
             be
             turned
             into
             the
             
               Son
               of
               God
            
             should
             be
             made
             after
             a
             
               common
               manner
            
             ,
             or
             with
             the
             
               unsanctified
               hands
            
             of
             the
             Laity
             ,
             but
             by
             those
             who
             did
             attend
             upon
             the
             Altar
             :
             remembring
             what
             the
             good
             
             woman
             told
             Gregory
             I.
             
               that
               she
               wondred
               that
               the
               Bread
               which
               she
               made
               with
               her
               own
               hands
               should
               be
               called
               the
               Body
               of
               Jesus
               Christ
            
             ;
             
             which
             the
             people
             had
             more
             reason
             to
             do
             ,
             when
             they
             came
             to
             define
             the
             manner
             of
             the
             presence
             ,
             as
             they
             did
             about
             this
             time
             ;
             although
             it
             were
             not
             made
             an
             Article
             of
             Faith
             till
             afterwards
             .
             From
             hence
             the
             dispute
             began
             between
             the
             Greeks
             and
             Latins
             about
             
               unleavened
               bread
            
             ;
             and
             from
             henceforward
             the
             custom
             of
             oblations
             for
             the
             service
             of
             the
             Altar
             declined
             and
             is
             only
             kept
             up
             on
             some
             particular
             solemnities
             ,
             as
             Canonization
             of
             
               Saints
               ,
               Inauguration
            
             of
             
               Princes
               ,
               Consecration
            
             of
             
               Bishops
               ,
               Marriages
            
             and
             Funerals
             ;
             however
             the
             same
             form
             of
             words
             continues
             still
             in
             the
             Offices
             ,
             as
             if
             the
             oblations
             of
             Bread
             and
             Wine
             were
             still
             made
             by
             the
             People
             ;
             
             and
             so
             Sirmondus
             and
             Bona
             both
             say
             those
             expressions
             of
             the
             Mass-Book
             ,
             you
             mention
             ,
             are
             to
             be
             understood
             of
             these
             oblations
             of
             the
             People
             ,
             and
             not
             of
             the
             Sacrifice
             of
             
               Christs
               Body
            
             .
             And
             that
             these
             oblations
             were
             called
             sacrifices
             appears
             by
             the
             known
             passages
             of
             S.
             Cyprian
             ,
             
             
               Locuples
               &
               dives
               es
               &
               Dominicum
               celebrare
               te
               credis
               ,
               quae
               in
               Dominicum
               sine
               sacrificio
               venis
               ,
               quae
               partem
               de
               sacrificio
               
               quod
               pauper
               obtulit
               sumis
               ?
            
             In
             which
             he
             blames
             the
             rich
             women
             that
             came
             without
             an
             Oblation
             ,
             which
             he
             calls
             a
             sacrifice
             ,
             and
             did
             partake
             of
             that
             which
             the
             poor
             offered
             ;
             which
             S.
             Augustin
             calls
             
               de
               aliena
               oblatione
               communicare
            
             ;
             
             and
             therefore
             he
             bids
             all
             Communicants
             to
             make
             their
             own
             oblations
             at
             the
             Altar
             .
             But
             suppose
             these
             expressions
             were
             not
             to
             be
             understood
             of
             the
             oblations
             of
             the
             people
             (
             as
             it
             is
             certain
             the
             prayers
             called
             Secretae
             and
             the
             first
             part
             of
             the
             Canon
             of
             the
             Mass
             are
             )
             yet
             it
             was
             not
             fairly
             done
             of
             
               T.
               G.
            
             to
             leave
             out
             a
             very
             significant
             word
             which
             immediately
             followed
             ,
             viz.
             
               laudis
               ,
               qui
               tibi
               offerunt
               hoc
               sacrificium
               laudis
               .
            
             If
             the
             People
             be
             allowed
             their
             share
             in
             the
             
               Eucharistical
               Sacrifice
            
             of
             Praise
             and
             Thanksgiving
             ,
             what
             is
             this
             to
             their
             offering
             up
             the
             
               proper
               propitiatory
               sacrifice
            
             of
             the
             Body
             of
             Christ
             ?
             I
             do
             not
             deny
             that
             the
             People
             had
             a
             share
             in
             the
             sacrifice
             according
             to
             the
             sense
             of
             Antiquity
             ;
             not
             only
             from
             their
             oblations
             ,
             but
             because
             as
             Cassander
             well
             observes
             ,
             
             the
             Ancients
             did
             call
             the
             whole
             
               Eucharistical
               Office
            
             ,
             as
             it
             took
             in
             the
             Peoples
             part
             as
             well
             as
             the
             Priests
             ,
             by
             the
             name
             of
             a
             sacrifice
             ;
             and
             so
             the
             
               Oblations
               ,
               Prayers
               ,
               Thanksgivings
               ,
               
               Consecration
               ,
               Commemoration
               ,
               Distribution
               ,
               Participation
            
             did
             all
             belong
             to
             the
             sacrifice
             .
             But
             since
             you
             restrain
             the
             
               true
               and
               proper
               sacrifice
            
             to
             the
             oblation
             of
             the
             
               Body
               of
               Christ
            
             to
             God
             by
             the
             Priest
             ,
             Dr.
             St.
             had
             reason
             to
             say
             ,
             that
             the
             sacrifice
             among
             you
             belongs
             to
             the
             Priests
             ,
             and
             is
             not
             an
             
               external
               Act
               of
               Worship
            
             common
             to
             all
             .
             And
             so
             according
             to
             the
             sense
             you
             put
             on
             the
             Mass-Book
             ,
             you
             leave
             no
             one
             Act
             of
             
               peculiar
               external
               worship
               appropriated
               to
               God
               which
               is
               to
               be
               performed
               by
               all
               Christians
            
             ;
             which
             was
             the
             thing
             to
             be
             proved
             .
          
        
         
           THE
           END
           .
        
      
    
     
       
         
         
           Books
           Printed
           for
           ,
           and
           Sold
           by
           
             Henry
             Mortlock
          
           at
           the
           Phoenix
           in
           St.
           
           Paul's
           Church-yard
           ,
           and
           at
           the
           White
           Hart
           in
           
           Westminster-Hall
           .
        
         
           
             A
             Rational
             account
             of
             the
             grounds
             of
             Protestant
             Religion
             ;
             being
             a
             Vindication
             of
             the
             Lord-Archbishop
             of
             
             Canterbury's
             Relation
             of
             a
             Conference
             ,
             &c.
             from
             the
             pretended
             Answer
             of
             
               T.
               C.
               Folio
            
             .
          
           
             Sermons
             preached
             upon
             several
             occasions
             ,
             with
             a
             Discourse
             annexed
             concerning
             the
             true
             reasons
             of
             the
             Sufferings
             of
             Christ
             ,
             wherein
             
             Crellius's
             Answer
             to
             Grotius
             is
             considered
             .
             Folio
             .
          
           
             Irenicum
             :
             A
             Weapon-Salve
             for
             the
             Churches
             wounds
             :
             in
             Quarto
             .
          
           
             
               Origines
               Sacrae
            
             :
             or
             ,
             a
             Rational
             Account
             of
             the
             Grounds
             of
             Christian
             Faith
             ,
             as
             to
             the
             Truth
             and
             Divine
             Authority
             of
             the
             Scriptures
             ,
             and
             matters
             therein
             contained
             ,
             Quarto
             .
          
           
             A
             Discourse
             concerning
             the
             Idolatry
             practised
             in
             the
             Church
             of
             Rome
             ,
             and
             the
             hazard
             of
             Salvation
             in
             the
             Communion
             of
             it
             ,
             in
             Answer
             to
             some
             Papers
             of
             a
             revolred
             Protestant
             ,
             wherein
             a
             particular
             account
             is
             given
             of
             the
             Fanaticisms
             and
             Divisions
             of
             that
             Church
             ,
             Octavo
             .
          
           
             An
             Answer
             to
             several
             late
             Treatises
             occasioned
             by
             a
             Book
             entituled
             ,
             A
             Discourse
             concerning
             the
             Idolatry
             practised
             in
             the
             Church
             of
             Rome
             ,
             and
             the
             hazard
             of
             Salvation
             in
             the
             communion
             of
             it
             ,
             the
             first
             Part
             ,
             Octovo
             .
          
           
             
             A
             second
             Discourse
             in
             vindication
             of
             the
             Protestant
             grounds
             of
             Faith
             ,
             against
             the
             pretence
             of
             Infallibility
             in
             the
             Roman
             Church
             ,
             in
             Answer
             to
             the
             Guide
             in
             Controversie
             ,
             by
             
               R.
               H.
            
             Protestancy
             without
             Principles
             ,
             and
             Reason
             and
             Religion
             ;
             or
             the
             certain
             Rule
             of
             Faith
             ,
             by
             
               E.
               W.
            
             with
             a
             particular
             enquiry
             into
             the
             Miracles
             of
             the
             Roman
             Church
             ,
             Octavo
             .
          
           
             An
             Answer
             to
             Mr.
             
             Cressey's
             Epistle
             Apologetical
             to
             a
             person
             of
             Honour
             ,
             touching
             his
             Vindication
             of
             Dr.
             
               Stillingfleet
               ,
               Octavo
            
             .
          
           
             A
             Defence
             of
             the
             Discourse
             concerning
             the
             Idolatry
             practised
             in
             the
             Church
             of
             Rome
             ,
             in
             Answer
             to
             a
             Book
             entituled
             ,
             Catholicks
             no
             Idolaters
             ;
             all
             written
             by
             
               Edward
               Stillingfleet
            
             ,
             D.
             D.
             Dean
             of
             St.
             Pauls
             ,
             and
             Chaplain
             in
             Ordinary
             to
             His
             Majesty
             .
          
           
             The
             Rule
             of
             faith
             ;
             or
             ,
             an
             Answer
             to
             the
             Treatise
             of
             Mr.
             
               I.
               S.
            
             Entituled
             ,
             Sure
             Footing
             ,
             &c.
             by
             
               John
               Tillotson
            
             ,
             D.
             D.
             Preacher
             to
             the
             Honourable
             Society
             of
             
             Lincolns-Inn
             .
             To
             which
             is
             adjoyned
             a
             Reply
             to
             Mr.
             
               I.
               S.
            
             his
             third
             Appendix
             ,
             &c.
             by
             
               Edw.
               Stillingfleet
            
             ,
             D.
             D.
             Dean
             of
             St.
             Pauls
             ,
             and
             Chaplain
             in
             Ordinary
             to
             His
             Majesty
             .
          
           
             The
             Antiquities
             of
             Nottinghamshire
             ,
             Extracted
             out
             of
             Records
             ,
             Original
             Evidences
             ,
             Lieger
             Books
             ,
             other
             Manuscripts
             ,
             and
             Authentick
             Authorities
             ,
             beautified
             with
             Maps
             ,
             Prospects
             and
             Portraictures
             ,
             by
             
               Robert
               Thoroton
            
             ,
             Dr.
             of
             Physick
             ,
             Folio
             .
          
        
         
           FINIS
           .
        
         
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A61627-e4250
           
             
               Dial
               p.
            
             13.
             
          
           
             p.
             10.
             
          
           
             
               Cath.
               no
               Idol
               .
               p.
            
             197.
             
          
           
             
               Dial.
               p.
            
             62.
             
          
           
             Preface
             to
             
               Cath.
               no
               Idol
            
             .
          
           
             
               Dial.
               p.
            
             9.
             
          
           
             
               Dial.
               p.
            
             15.
             
          
           
             
               Dial.
               p.
            
             17.
             
          
           
             
               Cypr.
               Anglic
               .
               p
            
             364.
             1
             
             Ed.
             
          
           
             P.
             3●
             .
          
           
             Necessary
             Introd
             to
             the
             History
             of
             B.
             
               Laud.
               p.
            
             14.
             
          
           
             Conference
             with
             
               Fisher.
               p.
            
             277.
             
          
           
             History
             of
             his
             Tryal
             .
             p.
             472.
             
          
           
             
               Cypr.
               Angl.
               p.
            
             435·
             
          
           
             
               Dial.
               p.
            
             28.
             
          
           
             
               Dial.
               p.
            
             19.
             
          
           
             
               Cypr.
               Angl.
               p.
            
             418.
             
          
           
             
               Dial.
               p.
            
             21.
             
          
           
             
               Hincmar
               .
               de
               praedest
               .
               c.
            
             31.
             
             
               Lanfranc
               .
               de
               Corp.
               &
               Sang.
               Christ.
               c.
            
             4.
             
          
           
             
               Guitm
               .
               de
               sacr
               .
               l.
            
             1.
             
          
           
             
               Cajet
               .
               in
               Aquin.
            
             3.
             
               p.
               q.
            
             75.
             art
             .
             1.
             
             &
             2.
             
             &
             ●
             .
          
           
             Aq.
             4.
             dist
             .
             44.
             q.
             2.
             ar
             .
             2.
             
          
           
             
               Conink
               de
               sacr
               .
               qu.
            
             75.
             art
             .
             3.
             
          
           
             
               Maerat
               .
               de
               sacr
               .
               disp
               .
            
             24.
             sect
             .
             1.
             
          
           
             
               Lugo
               de
               Sacram.
               disp
            
             .
             5.
             
             §.
             1.
             
          
           
             
               Suarez
               in
            
             3.
             
               p.
               disp
            
             .
             48.
             art
             .
             1
             ▪
             §.
             4.
             
             
               Gamach
               .
               i●
            
             3.
             
               p.
               qu.
            
             76.
             c.
             4.
             
          
           
             
               Ysambert
               .
               qu.
            
             75.
             disp
             .
             3.
             art
             .
             8.
             
          
           
             
               Vasq.
               in
            
             3.
             
               p.
               disp
            
             .
             109.
             c.
             4.
             art
             .
             6.
             p.
             28.
             
          
           
             
               Dial.
               p.
            
             25
             ,
             27.
             
          
           
             
               Cypr.
               Angl.
               p.
            
             48.1
             ed.
             
          
           
             P.
             66.
             
          
           
             
               Dial.
               p.
            
             30.
             to
             33.
             
          
           
             Laws
             of
             the
             Ch.
             Ch.
             4.
             p.
             30.
             
          
           
             
               Dial.
               p.
            
             42.
             &c.
             
          
           
             
               Cypr.
               Angl.
               p.
            
             62.
             
          
           
             
               Cypr.
               Angl.
               p.
            
             189.
             
          
           
             
               Dial.
               p.
            
             46
             ,
             47
             ,
             &c.
             
          
           
             
               Dial.
               p.
            
             ●7
             ▪
             
          
           
             
               Dial.
               p.
            
             49.
             
          
           
             
               Prodr
               .
               p.
            
             76.
             
          
           
             B.
             
               Andrews
               Resp.
               ad
               Apolog.
               Bell.
               p.
            
             37.
             compared
             with
             
               Bur●●il
               .
               De●ens
               .
               Respons
               .
               ad
               Apolog.
               c.
            
             6.
             q.
             21.
             
             B.
             Sanders
             .
             Preface
             to
             his
             Serm.
             §.
             15.
             
             
               De
               obligat
               .
               cons.
               prael
            
             .
             4.
             
             §.
             33.
             
          
           
             
               Dial.
               p.
            
             51
             ,
             &c.
             
          
           
             P.
             63.
             
          
           
             
               Dial.
               p.
            
             52.
             
          
           
             P.
             160.
             
             P.
             162.
             
          
           
             
               Dial.
               p.
            
             59
             ,
             60
             ,
             61.
             
          
           
             
               Dial.
               p.
            
             53
             ,
             54.
             
          
           
             P.
             56.
             
          
           
             Defence
             p.
             581.
             
          
        
         
           Notes for div A61627-e34720
           
             
               Joh.
               Rosin
               .
               vit
               .
               ●●ed
               .
               sapient
               .
            
          
           
             
               Dial.
               p.
            
             141
             ,
             &c.
             
          
           
             
               Dial.
               p.
            
             132.
             
          
           
             
               Dial.
               p.
            
             133
             ,
             134.
             
          
           
             
               Pontificale
               Rom.
               de
               ordinat
               .
               Presbyt
               .
               Concil
               .
               Trident.
               Sess.
            
             23.
             c.
             4.
             
          
           
             
               Dial.
               p.
            
             143.
             
          
           
             
               Dial.
               p.
            
             151
             ,
             &c.
             
          
           
             P.
             155.
             
          
           
             P.
             157.
             
          
           
             
               Scot.
               in
               s●nt
               .
               l.
            
             4.
             dist
             .
             4.
             q.
             9.
             
             
               Biel.
               in
               S●nt
               .
               q.
            
             2.
             
             
               Cajet
               .
               in
            
             3.
             
               p.
               q.
            
             63.
             art
             .
             1.
             
          
           
             
               Morin
               .
               de
               Ordin
               .
               part
               .
            
             3.
             
             Exercit.
             3.
             c.
             1.
             
             ●
             .
             4.
             
          
           
             
               Alex.
               Al.
            
             4.
             
               p.
               q.
            
             8.
             memb
             .
             5.
             art
             .
             1.
             
             §.
             6.
             ad
             2.
             
          
           
             
               Scot.
               in
            
             4.
             dist
             .
             25.
             q.
             1.
             
               resp
               .
               ad
            
             3.
             
          
           
             
               Morin
               .
               ib.
               exerc
            
             .
             5.
             c.
             9.
             n.
             12
             ,
             13.
             
          
           
             Grat.
             1.
             q.
             1.
             
               post
               can
            
             .
             97.
             
          
           
             
               Gul.
               Pa●is
               .
               de
               Sacr.
               Ord.
               c.
            
             7.
             
          
           
             
               Morin
               .
               de
               Ord.
               Sacr.
               p.
            
             3.
             ex
             .
             5.
             c.
             1.
             n.
             3.
             
          
           
             
               Conc.
               Trid.
               sess
            
             .
             23.
             can
             .
             4.
             
          
           
             
               S.
               Hier.
               de
               Script
               .
               Eccles
               .
               in
               Fortunat
               .
               in
               Chronico
               .
               Libel
               .
               precum
               ,
               p.
            
             4.
             
          
           
             
               Baron
               .
               A
               D.
            
             357.
             n.
             46.
             
          
           
             
               Pet.
               Dam.
               Gom.
               opuse
            
             ,
             7.
             c.
             16.
             
          
           
             
               Libel
               .
               prec
               .
               p.
            
             26.
             
             
               Subscribentes
               in
               illâ
               fide
               Arianorum
               ,
               quam
               integro
               &
               libero
               judicio
               damnaverant
               .
               Advertit
               Sapientia
               vestra
               ,
               Ariminensem
               Synodum
               ,
               piissimè
               coeptam
               ,
               sed
               impiissimè
               terminatam
               .
            
          
           
             
               Dial.
               p.
            
             156
             ,
             157.
             
          
           
             
               Dial.
               p.
            
             161.
             
          
           
             
               Dial.
               p.
            
             66
             ,
             67.
             
          
           
             B.
             
               Sanderson
               Gen.
            
             20.6
             .
             n.
             17.
             
          
           
             
               Dial.
               p.
            
             68
             ,
             69.
             
          
           
             
               Dial.
               p.
            
             70.
             
          
           
             
               Dial.
               p.
            
             73.
             
          
           
             
               Dial.
               p.
            
             74.
             
          
           
             
               Dial.
               p.
            
             78.
             
          
           
             
               Dial.
               p.
            
             78.
             
          
           
             
               Dial.
               p.
            
             79.
             
          
           
             
               Ire●
               .
               p.
            
             117.
             
             P.
             123.
             
          
           
             
               Iren.
               p.
            
             124.
             
          
           
             Answer
             to
             several
             Treat
             .
             part
             1.
             from
             p.
             1●0
             ,
             to
             1●6
             .
          
           
             
               Dial.
               p.
            
             87.
             
          
           
             
               Dial.
               p.
            
             84
             ,
             &c.
             
          
           
             
               Defence
               ,
               p.
            
             187
             ,
             &c.
             
          
           
             
               Dial.
               p.
            
             92.
             
          
           
             
               Dial.
               p.
            
             94.
             
          
           
             Dial.
             from
             p.
             99.
             to
             p.
             113.
             
          
           
             
               Dial.
               p.
            
             116.
             
          
           
             Dial.
             from
             p.
             116.
             to
             120.
             p.
             121
             ,
             122.
             p.
             127.
             
          
           
             Defence
             ,
             from
             p.
             673.
             to
             p.
             692.
             
          
           
             (*)
             From
             p.
             692.
             to
             p.
             698.
             
          
           
             (†)
             From
             p.
             702.
             to
             p.
             717.
             
          
           
             (*)
             From
             p.
             717.
             to
             p.
             720.
             
          
           
             (†)
             From
             p.
             720.
             to
             p.
             784.
             
          
           
             
               Dial.
               p.
            
             116
             ,
             117.
             
          
           
             
               Dial.
               p.
            
             121.
             
          
           
             
               Dial.
               p.
            
             125.
             
          
           
             Defence
             p.
             465
             ,
             &c.
             
          
           
             From
             p.
             419.
             to
             p.
             431.
             
          
           
             From
             p.
             702.
             to
             p.
             717.
             
          
           
             From
             p.
             748.
             to
             p.
             783.
             
          
        
         
           Notes for div A61627-e57720
           
             
               Dial.
               p.
            
             167
             ,
             171
             ,
             172.
             
          
           
             
               Dial.
               p.
            
             173.
             
          
           
             
               Dial.
               p.
            
             174.
             
          
           
             
               Dial.
               p.
            
             175.
             
          
           
             
               Dial.
               p.
            
             176
             ,
             &c.
             
          
           
             *
             P.
             419.
             to
             p.
             428.
             
          
           
             †
             Defence
             ,
             p.
             428
             ,
             
               &c.
               p.
            
             490
             ,
             &c.
             
          
           
             *
             P.
             494
             ,
             &c.
             
          
           
             †
             P.
             497.
             to
             p.
             505.
             
          
           
             *
             P.
             506.
             to
             p.
             521.
             
          
           
             †
             P.
             503
             ,
             &c.
             
          
           
             *
             P.
             538.
             to
             p.
             555.
             
          
           
             †
             P.
             812.
             to
             p.
             840.
             
          
           
             
               Dial.
               p.
            
             177.
             
          
           
             
               Dial.
               p.
            
             179.
             
          
           
             
               Dial.
               p.
            
             182.
             to
             187.
             
          
           
             
               Dial.
               p.
            
             180.
             
          
           
             Speech
             in
             Star-Chamber
             ,
             p.
             43
             ,
             46.
             
          
           
             
             Canterbury's
             Tryal
             ,
             p.
             473.
             
          
           
             Defence
             ,
             p.
             705
             ,
             &c.
             
          
           
             Defence
             ,
             p.
             577
             ,
             &c.
             
          
           
             From
             p.
             648.
             to
             p.
             699.
             
          
           
             From
             p.
             583.
             to
             p.
             599.
             
          
           
             
               Dial.
               p.
            
             181.
             
          
           
             
               Prodr●m
               .
               p.
            
             76.
             
          
           
             
               Dial.
               p.
            
             183.
             
          
           
             Defence
             from
             p.
             702
             ,
             to
             p.
             717.
             
          
           
             
               Dial.
               p.
            
             184.
             
          
           
             
               Dial.
               p.
            
             193.
             
          
           
             
               Dial.
               p.
            
             195
             ,
             &c.
             
          
           
             *
             Defence
             ,
             p.
             191.
             p.
             210.
             
          
           
             †
             From
             p.
             210.
             to
             p.
             215.
             
          
           
             P.
             199
             ,
             &c.
             
          
           
             Defence
             ,
             p.
             194
             ,
             195
             ,
             196
             ,
             197.
             
          
           
             P.
             113.
             
          
           
             
               Dial.
               p.
            
             205.
             
          
           
             Defence
             ,
             p.
             518.
             
          
           
             
               Dial.
               p.
            
             201.
             
          
           
             
               Dial.
               p.
            
             202.
             
          
           
             
               Dial.
               p.
            
             204.
             
          
           
             Defence
             ,
             p.
             529.
             
          
           
             
               Dial.
               p.
            
             419.
             
          
           
             Defence
             ,
             p.
             698.
             
          
           
             Defence
             ,
             p.
             309.
             
          
           
             Defence
             ,
             p.
             400
             ,
             &c.
             
          
           
             
               Dial.
               p.
            
             204.
             
          
           
             
               Dial.
               p.
            
             206.
             
          
           
             Defence
             p.
             806.
             
          
           
             Defence
             p.
             805.
             
          
           
             
               Dial.
               p.
            
             207.
             
          
           
             
               Dial.
               p.
            
             208.
             
          
           
             Defence
             p.
             746.
             
          
           
             Rat.
             Acc.
             p.
             178
             ,
             179.
             
          
           
             
               Arist.
               Anal.
               Post.
               l.
            
             1.
             c.
             11.
             n.
             5
             ,
             6
             ,
             7.
             
             
               Metaph.
               l.
            
             1.
             c.
             12.
             l.
             13.
             c.
             1.
             
             
               Philop.
               in
               Analyt
               .
               l.
            
             1.
             p.
             27.
             
          
           
             *
             
               Metaph.
               l.
            
             4.
             c.
             6.
             
             
               Themist
               .
               in
               Analyt
               .
               Post.
               l.
            
             1.
             
          
           
             
               〈…〉
               .
               l.
            
             2.
             c.
             7.
             n.
             4.
             
          
           
             
               Arrian
               .
               l.
            
             2.
             c.
             20.
             
          
           
             
               Galen
               .
               de
               Hippocr
               .
               &
               Plat.
               decret
               .
               l.
            
             2.
             
          
           
             Rat.
             Acc.
             p.
             178
             ,
             206.
             
          
           
             
               Dial.
               ●
            
             .
             209.
             
          
           
             P.
             210.
             
          
           
             
               Origines
               Sacrae
               l.
            
             2.
             
             &
             3.
             
          
           
             
               Dial.
               p.
            
             213.
             
          
           
             *
             Defence
             from
             p.
             5●5
             .
             to
             605.
             
          
           
             *
             Defence
             ,
             from
             p.
             556.
             to
             p.
             575.
             
          
           
             †
             Defence
             ,
             from
             p.
             606.
             to
             p.
             639.
             
          
           
             *
             Defence
             ,
             from
             p.
             639.
             to
             p.
             699.
             
          
           
             
               Dial.
               p.
            
             214.
             
          
           
             
               Dial.
               p.
            
             215
             ,
             &c.
             
          
           
             Dial.
             from
             p.
             218.
             to
             p.
             227.
             
          
           
             Defence
             ,
             p.
             599.
             
          
           
             P.
             575.
             
          
           
             
               Dial.
               p.
            
             228.
             
          
           
             Defence
             ,
             p.
             600
             ,
             601.
             
          
           
             
               Dial.
               p.
            
             229
             ,
             230
             ,
             231.
             
          
           
             Defence
             ,
             p.
             603.
             
          
           
             
               Dial.
               p.
               p.
            
             226.
             
          
           
             
               Dial.
               p.
            
             234.
             
          
           
             
               Dial.
               p.
            
             234
             ,
             &c.
             
          
           
             Defence
             ,
             p.
             519.
             
          
           
             
               Dial.
               p.
            
             247.
             
          
           
             
               Dial.
               p.
            
             248
             ,
             &c.
             
          
           
             
               Dial.
               p.
            
             250.
             
          
           
             
               Dial.
               p.
            
             249
             ,
             251.
             
          
           
             Defence
             ,
             p.
             165
             ,
             175
             ,
             178.
             
          
           
             P.
             166.
             
          
           
             P.
             163.
             
             P.
             171.
             
             P.
             178.
             
             P.
             180.
             
          
           
             Defence
             ,
             p.
             336.
             
          
           
             
               Dial.
               p.
            
             238.
             
          
           
             
               Dial.
               p.
            
             242.
             
          
           
             
               Greg.
               Naz.
               Ep.
            
             43.
             
          
           
             
               Theod.
               Dial.
            
             3.
             
          
           
             
               Greg.
               Nyss.
               in
               vit
               .
               Greg.
               p.
            
             574.
             
          
           
             
               Niceph.
               Callist
               .
               l.
            
             15.
             c.
             28.
             
          
           
             Defence
             p.
             340
             ,
             to
             347.
             
          
           
             Defence
             ,
             p.
             293.
             to
             305.
             
          
           
             
               Cassand
               .
               Ep.
            
             19.
             
             
               Op.
               p.
            
             1109.
             
          
           
             
               Greg.
               Nyssen
               Orat.
               in
               Theod.
               p.
            
             585.
             
          
           
             Defence
             ,
             p.
             293.
             
          
           
             
               Dial.
               p.
            
             256.
             
          
           
             
               Dial.
               p.
            
             238.
             
          
           
             
               D.
               Forbes
               Consid.
               modest
               .
               &
               pacif
               .
               p.
            
             293.
             
          
           
             P.
             297.
             
          
           
             
               Concil
               .
               Laodic
               .
               c.
            
             35.
             
             
               Theod.
               in
            
             Col.
             2.18
             .
          
           
             
               T.
               G.
            
             Cathol
             .
             no
             Idol
             .
             p.
             384.
             
          
           
             Defence
             ,
             p.
             175.
             to
             p.
             180.
             
          
           
             
               Bell.
               de
               bonis
               oper
               .
               in
               particul
               .
               l.
            
             1.
             c.
             1.
             
             
               Greg.
               Nyssen
               orat
            
             .
             1.
             
               de
               orat
               .
               orat
            
             .
             2.
             
               de
               orat
               .
               Dom.
               Tract
            
             .
             2.
             
               de
               inscript
            
             .
             Psalm
             c.
             3.
             
             
               Ambros.
               de
               obit
               .
               Theod.
            
             
          
           
             
               Chrysost.
               in
            
             1
             Cor.
             Hom.
             1.
             in
             Coloss.
             3.
             
             Hom.
             9.
             
          
           
             
               Aug.
               Confess●
               .
               l.
            
             1.
             c.
             ●
             .
             
               Clem.
               ●●rom
               .
               l.
            
             7.
             
             
               Tirtul
               .
               Apol
               .
               c.
            
             30.
             
          
           
             
               Orig.
               l.
            
             8.
             
               in
               Epist.
               ad
               Rom.
               c.
            
             10.
             
          
           
             Defence
             ,
             p.
             165.
             
          
           
             
               Dial.
               p.
            
             252.
             
          
           
             
               〈◊〉
               l.
            
             6.
             p.
             208.
             
          
           
             
               Dial.
               p.
            
             257.
             
          
           
             Defence
             ,
             p.
             614.
             
          
           
             
               Dial.
               p.
            
             214.
             
          
           
             Defence
             ,
             p.
             616.
             to
             p.
             620.
             p.
             637.
             
          
           
             Defence
             ,
             p.
             323.
             
          
           
             Def.
             p.
             640.
             
          
           
             
               Dial.
               p.
            
             263.
             
          
           
             
               Dial.
               p.
            
             264.
             
          
           
             
               Dial.
               p.
            
             265.
             
          
           
             
               Dial.
               p.
            
             266.
             
          
           
             
               Dial.
               p.
            
             267.
             
          
        
         
           Notes for div A61627-e108550
           
             
               Dial.
               p.
            
             276.
             
          
           
             
               Dial.
               p.
            
             371.
             
          
           
             
               Dial.
               p.
            
             301.
             
          
           
             
               Syn.
               Chron.
               p.
            
             333.
             
          
           
             
               Aug.
               c.
               Cre●●
               .
               l.
            
             1.
             c.
             28
             ,
             29.
             
          
           
             
               Dial.
               p.
            
             ●03
             .
          
           
             P.
             302.
             
          
           
             P.
             304.
             
          
           
             Defence
             ,
             p.
             518.
             
          
           
             P.
             304
             ,
             305.
             
          
           
             Defence
             ,
             44
             ,
             &c.
             
          
           
             
               Pausan.
               in
               Arcad.
               Euseb.
               Chron.
               p.
            
             28.
             
             
               Isid.
               Orig.
               l.
            
             8.
             
             
               Aug.
               de
               Civ
               .
               Dei
               l.
            
             18.
             c.
             10.
             
          
           
             
               Lact.
               l.
            
             1.
             c.
             11.
             
          
           
             
               Aug.
               de
               Civ
               .
               Dei
               l.
            
             18.
             c.
             3
             ,
             5
             ▪
             
          
           
             Rom.
             1.19
             .
          
           
             Defence
             ▪
             p.
             11
             ,
             47.
             
          
           
             Defence
             from
             p.
             11.
             to
             p.
             23.
             
          
           
             Dial.
             from
             p.
             399.
             to
             p.
             405.
             
          
           
             
               c.
               Gentes
               l.
            
             1.
             c.
             43.
             
          
           
             
               Dial.
               p.
            
             310.
             
          
           
             p.
             312
             ,
             &c.
             
          
           
             p.
             316
             ,
             &c.
             
          
           
             p.
             318.
             
          
           
             Def.
             p.
             5.
             
          
           
             Defence
             p.
             25.
             
          
           
             Defence
             p.
             60
             ,
             &c.
             
          
           
             
               Dial.
               p.
            
             3●8
             .
          
           
             
               Dial.
               p.
            
             287.
             
          
           
             Defence
             p.
             29.
             
          
           
             Def.
             p.
             288.
             
          
           
             
               Athenag
               .
               leg
               .
               pro
               Christian.
               p.
            
             5
             ,
             6.
             
          
           
             
               Dial.
               p.
            
             312
             ,
             313
             ,
             314.
             
          
           
             
               Legat.
               p.
            
             26.
             
          
           
             
               Athen.
               p.
            
             16.
             
          
           
             P.
             34.
             
          
           
             
               Athen.
               p.
            
             22.
             
          
           
             Cath.
             no
             Idol
             .
             p.
             349
             ,
             350.
             
          
           
             
               Dial.
               p.
            
             290.
             
          
           
             
               Tertul.
               de
               spect
               .
               c.
            
             10.
             
          
           
             
               Ad
               S●ap
               .
               c.
            
             2.
             
          
           
             
               De
               spect
               .
               c.
            
             2.
             
          
           
             
               Apol.
               c.
            
             40.
             
          
           
             
               Apolog.
               c.
            
             24.
             
          
           
             
               Dial.
               p.
            
             290.
             
          
           
             
               Apolog.
               c.
            
             16.
             
          
           
             
               Dial
               p.
            
             371
             ,
             &c.
             
          
           
             Defence
             p.
             47.
             
          
           
             
               Dial.
               p.
            
             284.
             
          
           
             Defence
             p.
             92.
             
          
           
             
               Dial.
               p.
            
             290.
             
          
           
             Defence
             p.
             75.
             
          
           
             P.
             77.
             
          
           
             
               Dial.
               p.
            
             360.
             
          
           
             
               Dial.
               p.
            
             361.
             
          
           
             
               Dial.
               p.
            
             3●9
             ,
             &c.
             
          
           
             
               Dial.
               p.
            
             291.
             
          
           
             
               Dial.
               p.
            
             354.
             
          
           
             
               Dial.
               p.
            
             293
             ,
             &c.
             
          
           
             
               Dial.
               p.
            
             296.
             
          
           
             
               Dial.
               p.
            
             320.
             
          
           
             
               Dial.
               p.
            
             324
             ,
             325.
             
          
           
             Defence
             ,
             p.
             94.
             
          
           
             
               Dial.
               p.
            
             347.
             
          
           
             
               Dial.
               p.
            
             330.
             
          
           
             Defence
             ,
             419.
             to
             p.
             431.
             
          
           
             
               De
               Civ
               .
               Dei
               l.
            
             8.
             c.
             23.
             
          
           
             c.
             24.
             
          
           
             Defence
             ,
             p.
             466
             ,
             &c.
             
          
           
             
               Euseb.
               Praep.
               l.
            
             4.
             c.
             1.
             
             
               Dial.
               p.
            
             293.
             
          
           
             
               Dial.
               p.
            
             335.
             
          
           
             
               Minuc
               .
               p.
            
             26.
             
          
           
             
               Dial.
               p.
            
             336.
             
          
           
             
               Hier.
               in
            
             Is.
             44.
             l.
             12.
             
          
           
             
               Dial.
               p.
            
             336.
             
          
           
             Defence
             p.
             541.
             
          
           
             p.
             724.
             
          
           
             
               Dial.
               p.
            
             340.
             
          
           
             
               Dial.
               p.
            
             398
             ,
             399.
             
          
           
             
               Dial.
               p.
            
             340
             ,
             to
             343.
             
          
           
             
               Dial.
               p.
            
             403
             ,
             406.
             
          
           
             
               Dial.
               p.
            
             406.
             
          
           
             
               Dial.
               p.
            
             407.
             
          
           
             
               Dial.
               p.
            
             408.
             
          
           
             
               De
               Civil
               .
               Dei
               ,
               l.
            
             8.
             c.
             22.
             
          
           
             
               De
               Civit.
               Dei
               ,
               l.
            
             9.
             c.
             23.
             l.
             10.
             c.
             1.
             
          
           
             
               Dial.
               p.
            
             411.
             
          
           
             
               Dial.
               p.
            
             412.
             
          
           
             
               Dial.
               p.
            
             419.
             
          
           
             Defence
             p.
             81
             ,
             to
             102.
             
          
           
             *
             Defence
             p.
             103.
             
          
           
             †
             p.
             109.
             
          
           
             *
             p.
             114.
             
          
           
             †
             p.
             122
             ,
             123.
             
          
           
             *
             p.
             141.
             
          
           
             †
             p.
             143.
             
          
           
             *
             p.
             157.
             
          
           
             
               Dial.
               p.
            
             419
             ,
             421.
             
          
           
             
               Lact.
               l.
            
             1.
             c.
             3
             ,
             5.
             
          
           
             c.
             5
             ,
             7.
             
          
           
             L.
             2.
             c.
             1.
             
          
           
             Defence
             ,
             p.
             132.
             
          
           
             P.
             130.
             
          
           
             Defence
             ▪
             p.
             136.
             
          
           
             
               Dial.
               p.
            
             332
             ,
             343
             ,
             349
             ,
             413.
             
          
           
             
               Voss.
               de
               Idolol
               .
               l.
            
             7.
             c.
             5.
             
          
           
             
               Dial.
               p.
            
             349.
             
          
           
             
               Aqu.
               c.
               Gentes
               l.
            
             3.
             c.
             120.
             
          
           
             Cathol
             .
             no
             Idol
             .
             p.
             327
             ,
             &c.
             
          
           
             
               Dial.
               p.
            
             432
             ,
             433.
             
          
           
             Cath.
             no
             Idol
             .
             p.
             328.
             
          
           
             Defence
             ;
             p.
             64
             ,
             65.
             
          
           
             
               Dial.
               p.
            
             430.
             
          
           
             P.
             425.
             
          
           
             P.
             431.
             
          
           
             Dr.
             St.
             Defence
             p.
             457
             ,
             458.
             
          
           
             
               Aug.
               de
               Civit.
               Dei
               ,
               l.
            
             4.
             c.
             11.
             
          
           
             
               Oros.
               l.
            
             ●
             .
             c.
             1.
             
          
           
             
               Cypr.
               op
               .
               p.
            
             448.
             
             
               Ed.
               Goulant
            
             .
          
           
             
               Aug.
               c.
               Faust.
               l.
            
             〈◊〉
             c.
             10.
             
          
           
             
               Dial.
               p.
            
             3.6
             ,
             317.
             
          
           
             Defence
             ,
             p.
             293
             ,
             &c.
             
          
           
             p.
             296
             ,
             &c.
             
          
           
             p.
             300.
             
          
           
             
               Dial.
               p.
            
             437.
             
          
           
             
               Dial.
               p.
            
             438.
             
          
           
             
               Dial.
               p.
            
             441.
             
          
           
             
               Dial.
               p.
            
             444.
             
          
           
             
               Dial.
               p.
            
             447.
             
          
           
             
               Dial.
               p.
            
             448.
             
          
           
             
               Dial.
               p.
            
             449.
             
          
           
             
               Dial.
               p.
            
             450.
             
          
           
             Mat.
             4.10
             .
          
           
             
               Dial.
               p.
            
             452.
             
          
           
             
               Dial.
               p.
            
             454.
             
          
           
             
               Dial.
               p.
            
             455.
             
          
           
             
               Dial.
               p.
            
             456.
             
          
           
             
               Dial.
               p.
            
             467.
             
          
           
             
               Dial.
               p.
            
             457.
             
          
           
             
               Dial.
               p.
            
             461.
             
          
           
             
               Dial.
               p.
            
             458.
             
          
           
             
               Dial.
               p.
            
             459.
             
          
           
             
               Dial.
               p.
            
             459.
             
          
           
             
               Dial.
               p.
            
             465.
             
          
           
             Defence
             ,
             p.
             204
             ,
             &c.
             
          
           
             
               Dial.
               p.
            
             469.
             
          
           
             
               Dial.
               p.
            
             217.
             
          
           
             
               Dial.
               p.
            
             468.
             
          
           
             
               Dial.
               p.
            
             467.
             
          
           
             Defence
             ,
             p.
             194
             ,
             to
             199.
             
          
           
             
               Dial.
               p.
            
             470.
             
          
           
             Defence
             ,
             p.
             192.
             
             
               Dial.
               p.
            
             471.
             
          
           
             
               Dial.
               p.
            
             472.
             
          
           
             
               Dial.
               p.
            
             473.
             
          
           
             
               Dial.
               p.
            
             474.
             
          
           
             
               Dial.
               p.
            
             479.
             
          
           
             
               Dial.
               p.
            
             479.
             
          
           
             
               Dial.
               p.
            
             481.
             
          
           
             P.
             482.
             
          
           
             
               Dial.
               p.
            
             486
             ,
             &c.
             
          
           
             
               Dial.
               p.
            
             484.
             
          
           
             
               Dial.
               p.
            
             483.
             
          
           
             
               Dial.
               p.
            
             467.
             
          
           
             
               Dial.
               p.
            
             485
             ,
             &c.
             
          
           
             P.
             490.
             
          
           
             
               Dial.
               p.
            
             486
             ,
             &c.
             
          
           
             
               Dial.
               p.
            
             488.
             
          
           
             
               Dial.
               p.
            
             492.
             
          
           
             
               Dial.
               p
            
             ,
             493.
             
          
           
             
               Dial.
               p
            
             ,
             494
             ,
             &c.
             
          
           
             P.
             497.
             
          
           
             
               Dial.
               p.
            
             493.
             
          
           
             
               Dial.
               p.
            
             498.
             
          
           
             
               Dial.
               p.
            
             500
             ,
             502.
             
          
           
             Defence
             ,
             p.
             225.
             
          
           
             
               Dial.
               p.
            
             508.
             
          
           
             
               Dial.
               p.
            
             501.
             
          
           
             Defence
             ,
             p.
             204.
             
          
           
             p.
             226.
             
          
           
             Defence
             ,
             p.
             220
             ,
             222.
             
          
           
             
               Dial.
               p.
            
             519.
             
          
           
             
               Dial.
               p.
            
             521.
             
          
           
             
               Dial.
               p.
            
             522.
             
          
           
             
               Dial.
               p.
            
             511.
             
          
           
             
               Dial.
               p.
            
             509.
             
          
           
             
               Dial.
               p.
            
             511.
             
          
           
             
               Dial.
               p.
            
             510.
             
          
           
             Sess.
             22.
             c.
             1.2
             .
             can
             .
             1.3
             .
          
           
             
               Dial.
               p.
            
             512.
             
          
           
             
               Dial.
               p.
            
             513
             ,
             &c.
             
          
           
             Articl
             .
             31.
             
          
           
             P.
             87
             ,
             88.
             
          
           
             Laws
             of
             the
             Church
             .
             p.
             40.
             
          
           
             
               Heylins
               Introd
               .
               n.
            
             24.
             
          
           
             
               Ad
               Bell.
               Apol.
               Resp.
               p.
            
             184.
             
          
           
             
               Dial.
               p.
            
             523.
             
          
           
             
               Dian.
               Sum.
               p.
            
             446.
             
          
           
             
               Dial.
               p.
            
             524.
             
          
           
             Defence
             ,
             p.
             205.
             
          
           
             
               Dial.
               p.
            
             525.
             
          
           
             Cajet
             .
             2.2
             .
             qu.
             85.
             art
             .
             4.
             
          
           
             
               Liturg.
               Lat.
            
             ●0
             .
             2
             .
             p.
             178.
             
          
           
             
               Cassandr
               .
               Liturg.
               c.
            
             27.
             
          
           
             
               Concil
               .
               Matis
               .
               c.
            
             50.
             
          
           
             
               Capit.
               Car.
               M.
               l.
            
             6.
             c.
             162.
             
          
           
             
               Sirmond
               .
               de
               Azym
               .
               c.
            
             2.
             
             
               Bona
               de
               r●bus
               Liturg.
               l.
            
             2.
             c.
             8.
             
             §.
             8.
             
          
           
             
               Joh.
               Diac.
               in
               vit
               .
               Greg.
               c.
            
             41.
             
          
           
             
               Sirm.
               de
               Azy
               .
               c.
            
             1.
             
             
               Bona
               de
               reb
               .
               Liturg.
               l.
            
             1.
             c.
             23.
             
             §.
             3.
             
          
           
             
               Cypr.
               de
               Opere
               &
               Eleemosyn
            
             .
          
           
             
               Aug.
               Serm.
            
             215.
             
               de
               temp
            
             .
          
           
             
               Cassand
               .
               consult
               .
               de
               Sacrif
               .
               Corp.
               &
               Sang.
               Christi
               .