Of idolatry a discourse, in which is endeavoured a declaration of, its distinction from superstition, its notion, cause, commencement, and progress, its practice charged on Gentiles, Jews, Mahometans, Gnosticks, Manichees Arians, Socinians, Romanists : as also, of the means which God hath vouchsafed towards the cure of it by the Shechinah of His Son / by Tho. Tenison ...
         Tenison, Thomas, 1636-1715.
      
       
         
           1678
        
      
       Approx. 971 KB of XML-encoded text transcribed from 223 1-bit group-IV TIFF page images.
       
         Text Creation Partnership,
         Ann Arbor, MI ; Oxford (UK) :
         2003-09 (EEBO-TCP Phase 1).
         A64364
         Wing T704
         ESTC R8
         11939791
         ocm 11939791
         51259
         
           
            This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of
             Creative Commons 0 1.0 Universal
            . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.
          
        
      
       
         Early English books online.
      
       
         (EEBO-TCP ; phase 1, no. A64364)
         Transcribed from: (Early English Books Online ; image set 51259)
         Images scanned from microfilm: (Early English books, 1641-1700 ; 517:4)
      
       
         
           
             Of idolatry a discourse, in which is endeavoured a declaration of, its distinction from superstition, its notion, cause, commencement, and progress, its practice charged on Gentiles, Jews, Mahometans, Gnosticks, Manichees Arians, Socinians, Romanists : as also, of the means which God hath vouchsafed towards the cure of it by the Shechinah of His Son / by Tho. Tenison ...
             Tenison, Thomas, 1636-1715.
          
           [15], 415, [12] p.
           
             Printed for Francis Tyton ...,
             London :
             1678.
          
           
             Reproduction of original in Harvard University Libraries.
          
        
      
    
     
       
         Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford.
         Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors.
      
       
         EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO.
         EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org).
         The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.
         Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.
         Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.
         Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.
         The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.
         Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).
         
          Keying and markup guidelines are available at the
           Text Creation Partnership web site
          .
        
      
       
         
         
      
    
     
       
         eng
      
       
         
           Idols and images -- Worship.
           Idolatry.
        
      
    
     
        2003-05 TCP
        Assigned for keying and markup
      
        2003-05 Apex CoVantage
        Keyed and coded from ProQuest page images
      
        2003-06 John Latta
        Sampled and proofread
      
        2003-06 John Latta
        Text and markup reviewed and edited
      
        2003-08 pfs
        Batch review (QC) and XML conversion
      
    
  
   
     
       
         
         
         
         
           Imprimatur
           ,
        
         
           
             Guil.
             Jane
             R.
             P.
             D.
             Hen.
             Episc.
             Lond.
             a
             Sacris
             Dom.
             
          
           
             Nov.
             10.
             1677.
             
          
        
      
       
         
         
           OF
           IDOLATRY
           :
           A
           DISCOURSE
           ,
           In
           which
           is
           endeavoured
           A
           Declaration
           of
           ,
           Its
           Distinction
           from
           Superstition
           ;
           Its
           Notion
           ,
           Cause
           ,
           Commencement
           ,
           and
           Progress
           ;
           Its
           Practice
           Charged
           on
           
             Gentiles
             ,
             Jews
             ,
             Mahometans
             ,
             Gnosticks
             ,
             Manichees
             ,
             Arians
             ,
             Socinians
             ,
             Romanists
             :
          
           As
           also
           ,
           of
           the
           Means
           which
           God
           hath
           vouchsafed
           towards
           the
           Cure
           of
           it
           by
           the
           
             SHECHINAH
             of
             His
             SON
          
           .
        
         
           By
           
             THO.
             TENISON
          
           ,
           B.
           D.
           Chaplain
           in
           Ordinary
           to
           his
           Majesty
           ,
           and
           late
           Fellow
           of
           Corpus-Christi
           Colledg
           in
           Cambridge
           .
        
         
           LONDON
           :
           Printed
           for
           
             Francis
             Tyton
          
           at
           the
           Three-Daggers
           in
           Fleetstreet
           ,
           over
           against
           St.
           Dunstans
           Church
           ,
           1678.
           
        
      
       
         
         
         
           
             To
             the
             Right
             Honourable
          
           ROBERT
           
             Earl
             of
          
           MANCHESTER
           ,
           
             One
             of
             the
             Gentlemen
             of
             his
          
           Majesty's
           
             Bedchamber
             ,
             Lord
             Lieutenant
             of
             the
             County
             of
          
           Huntington
           ,
           &c.
           
        
         
           
             My
             LORD
             ,
          
        
         
           IT
           is
           now
           a
           year
           ,
           and
           almost
           another
           ,
           since
           I
           wrote
           a
           Letter
           for
           private
           Use
           ,
           about
           the
           
             Worship
             of
             Images
          
           :
           A
           Practice
           most
           scandalous
           to
           the
           Christian
           Religion
           ,
           and
           (
           as
           some
           use
           it
           )
           so
           extremely
           ridiculous
           ,
           that
           the
           very
           statue
           ,
           had
           it
           any
           apprehension
           ,
           would
           modestly
           bow
           it self
           ,
           and
           prevent
           the
           Adorer
           .
           From
           that
           small
           beginning
           has
           arisen
           a
           Book
           sufficiently
           big
           ;
           but
           of
           the
           less
           solidity
           by
           reason
           of
           the
           hasty
           growth
           of
           it
           .
           More
           art
           ,
           together
           with
           more
           hours
           of
           leisure
           would
           have
           made
           it
           a
           lesser
           Volume
           .
           For
           in
           writing
           of
           Books
           ,
           as
           in
           carving
           of
           Statues
           ,
           the
           cutting
           away
           of
           each
           superfluity
           is
           a
           work
           of
           skill
           and
           time
           .
        
         
         
           But
           if
           this
           Volume
           were
           equally
           great
           and
           good
           ,
           it
           would
           be
           the
           more
           suitable
           Present
           for
           your
           Lordship
           ,
           to
           whom
           the
           Dedication
           of
           it
           is
           due
           ,
           whether
           the
           Author
           be
           considered
           ,
           or
           
             that
             which
             be
             hath
             written
          
           .
        
         
           For
           the
           Author
           he
           hath
           had
           long
           dependance
           on
           your
           Honourable
           Family
           ;
           such
           as
           may
           almost
           be
           dated
           from
           that
           happy
           time
           in
           which
           these
           Islands
           were
           disenchanted
           ,
           and
           received
           their
           true
           and
           undoubted
           Soveraign
           ,
           in
           place
           of
           that
           Spectre
           of
           Authority
           which
           then
           walked
           at
           Whitehall
           .
           He
           is
           possessed
           of
           one
           Living
           by
           the
           Bounty
           of
           the
           then
           Lord
           Chamberlain
           your
           Father
           ,
           whose
           most
           generous
           kindness
           and
           condescension
           must
           for
           ever
           be
           remembred
           by
           him
           .
           And
           seeing
           the
           Noble
           offer
           makes
           the
           favour
           ,
           and
           not
           the
           acceptance
           ;
           he
           owes
           to
           your
           Lordship
           his
           acknowledgments
           for
           another
           .
           Many
           other
           Obligations
           from
           your
           
             Honourable
             Person
             and
             Family
          
           ,
           and
           therein
           from
           
             your
             most
             excellent
             Lady
          
           ,
           (
           whose
           eminent
           and
           exemplary
           Virtues
           surpass
           the
           very
           heighth
           of
           her
           Birth
           and
           Quality
           )
           as
           in
           Gratitude
           I
           must
           not
           forget
           ,
           so
           in
           good
           manners
           I
           ought
           not
           here
           to
           repeat
           them
           at
           large
           ;
           for
           it
           would
           be
           a
           rude
           abuse
           of
           your
           Lordships
           patience
           to
           turn
           this
           Epistle
           into
           a
           second
           Book
           .
        
         
         
           
             For
             the
             Book
             it self
          
           ,
           some
           part
           of
           it
           was
           meditated
           ,
           the
           whole
           revised
           at
           your
           Castle
           of
           Kimbolton
           ;
           a
           place
           where
           your
           Lordship
           does
           yearly
           offer
           new
           matter
           to
           the
           admiration
           of
           Travellers
           ,
           who
           speak
           with
           such
           praise
           of
           the
           
             Fair
             Villa's
             of
             England
          
           .
           It
           was
           enlarged
           ,
           and
           now
           at
           last
           published
           ,
           not
           without
           the
           desire
           of
           some
           of
           your
           Lordships
           very
           Learned
           Relations
           ,
           who
           by
           their
           own
           accurate
           Pens
           have
           made
           amends
           to
           the
           world
           for
           any
           trouble
           they
           may
           occasion
           by
           mine
           .
           It
           hath
           already
           some
           hope
           of
           your
           favourable
           acceptance
           ;
           and
           therefore
           it
           lays
           it self
           with
           the
           greater
           assurance
           at
           the
           feet
           of
           your
           Honour
           .
        
         
           Where
           it
           offendeth
           either
           
             in
             Matter
             or
             Form
          
           ,
           (
           for
           in
           an
           heap
           of
           so
           many
           particulars
           some
           which
           are
           not
           very
           current
           may
           pass
           through
           my
           hand
           undiscerned
           ;
           )
           I
           beg
           not
           Patronage
           ,
           but
           excuse
           .
        
         
           
             In
             the
             matter
          
           ,
           I
           would
           hope
           that
           the
           main
           of
           it
           is
           passable
           ,
           because
           I
           have
           used
           as
           its
           touchstone
           the
           Doctrine
           and
           Worship
           of
           that
           Church
           ,
           in
           whose
           Communion
           (
           by
           Gods
           good
           Providence
           )
           I
           have
           always
           lived
           ,
           the
           Church
           of
           England
           :
           a
           Church
           of
           unparallel'd
           sobriety
           and
           invincible
           Truth
           .
           The
           Country
           was
           one
           of
           the
           last
           of
           those
           which
           the
           Arms
           of
           the
           ancient
           Romans
           subdu'd
           ;
           and
           the
           Church
           is
           
           such
           that
           it
           can
           never
           be
           conquered
           by
           the
           
             Arguments
             of
             the
             Modern
          
           .
        
         
           It
           is
           true
           ,
           I
           have
           said
           many
           things
           which
           the
           Church
           hath
           not
           said
           ;
           for
           I
           was
           unwilling
           to
           disgust
           any
           curious
           Reader
           ,
           by
           serving
           up
           nothing
           but
           what
           had
           formerly
           been
           often
           set
           before
           him
           .
           But
           against
           the
           Church
           I
           am
           not
           conscious
           that
           I
           have
           written
           a
           syllable
           .
           And
           for
           some
           Speculations
           which
           might
           have
           been
           subject
           to
           misconstruction
           ,
           I
           have
           committed
           them
           to
           (
           that
           which
           they
           call
           
             the
             best
             keeper
             of
             Secrets
          
           )
           the
           Fire
           .
           If
           any
           offensive
           phrase
           or
           notion
           have
           escaped
           me
           ,
           as
           soon
           as
           I
           am
           shewed
           it
           ,
           I
           shall
           be
           readier
           to
           blot
           it
           out
           ,
           than
           I
           was
           ever
           to
           write
           it
           .
        
         
           
             Touching
             my
             manner
             of
             writing
          
           ,
           I
           crave
           leave
           to
           observe
           a
           few
           things
           about
           
             the
             stile
          
           ,
           and
           
             the
             temper
          
           of
           this
           Discourse
           .
        
         
           Concerning
           stile
           ,
           had
           it
           been
           my
           Talent
           ,
           it
           had
           not
           been
           possible
           in
           such
           an
           Historical
           and
           Philological
           Argument
           to
           have
           made
           any
           considerable
           use
           of
           it
           .
           A
           Discourse
           into
           which
           the
           words
           of
           other
           men
           of
           differing
           Professions
           ,
           Ages
           ,
           Countries
           ,
           Languages
           and
           stiles
           ,
           are
           so
           frequently
           woven
           ,
           must
           needs
           be
           uneven
           and
           parti-coloured
           .
        
         
           Concerning
           the
           Temper
           observed
           in
           this
           writing
           ,
           I
           have
           endeavour'd
           to
           abstain
           from
           
           all
           unnecessary
           heat
           and
           severe
           Language
           .
           For
           I
           cannot
           perswade
           my self
           that
           the
           Witchcraft
           of
           Error
           can
           be
           removed
           ,
           or
           so
           much
           as
           weakned
           by
           the
           meer
           scratches
           of
           the
           Pen.
           It
           hath
           also
           been
           my
           care
           not
           to
           misrepresent
           the
           opinions
           of
           those
           from
           whom
           I
           differ
           .
           Yet
           I
           am
           sensible
           that
           this
           very
           Impartiality
           ,
           with
           which
           I
           move
           in
           the
           middle
           path
           ,
           will
           draw
           upon
           me
           the
           censorious
           lashes
           of
           many
           Zealots
           who
           place
           themselves
           on
           either
           hand
           .
           Those
           whom
           
             Jesuitick
             Bygotry
          
           possesseth
           will
           say
           I
           have
           maliciously
           blackned
           their
           Church
           .
           Others
           whose
           over-rigid
           humour
           must
           needs
           pass
           for
           the
           only
           Protestancy
           ,
           whose
           Religion
           sheweth
           it self
           in
           nothing
           but
           in
           a
           fierce
           and
           indiscreet
           zeal
           against
           Popery
           ,
           will
           think
           my
           Pen
           hath
           flattered
           .
           They
           will
           cry
           out
           that
           it
           hath
           imitated
           his
           pencil
           ,
           who
           drew
           the
           loose
           Gabrielle
           in
           the
           figure
           of
           chaste
           Diana
           .
        
         
           But
           I
           have
           (
           I
           hope
           )
           avoided
           both
           those
           Extremes
           :
           Most
           certain
           I
           am
           ,
           I
           have
           studied
           to
           do
           so
           .
           And
           if
           just
           moderation
           must
           be
           blamed
           ,
           I
           am
           willing
           to
           be
           a
           sufferer
           in
           so
           good
           ,
           so
           honourable
           a
           cause
           .
        
         
           There
           are
           another
           sort
           of
           Enemies
           of
           whose
           Censures
           I
           am
           also
           in
           some
           expectation
           ,
           though
           in
           no
           fear
           at
           all
           :
           I
           mean
           the
           lower
           sort
           of
           
           Criticks
           ,
           into
           whose
           Province
           of
           Philology
           I
           have
           sometimes
           stepped
           .
           This
           sort
           of
           men
           seemeth
           to
           me
           like
           those
           wretched
           
             Barbarians
             on
             the
             Coast
             of
             Guinea
             ,
          
           whose
           Idol
           is
           a
           certain
           
             Bundle
             of
             Feathers
          
           .
           Religious
           men
           of
           the
           warmest
           temper
           are
           not
           more
           earnest
           about
           matters
           of
           Faith
           than
           these
           are
           in
           questions
           of
           wit
           ,
           and
           debates
           about
           words
           and
           tittles
           .
           For
           though
           the
           interest
           of
           the
           thing
           they
           contend
           about
           be
           insignificant
           ,
           yet
           they
           think
           that
           power
           and
           mastery
           in
           any
           thing
           is
           worthy
           their
           zeal
           .
           If
           I
           have
           but
           mispelled
           the
           name
           of
           some
           Heathen-god
           ,
           I
           expect
           severe
           usage
           from
           such
           Grammarians
           .
           But
           though
           they
           shall
           prove
           angry
           ,
           I
           will
           not
           retaliate
           .
           It
           is
           not
           worth
           the
           while
           to
           keep
           up
           a
           controversy
           begun
           about
           a
           trifle
           ,
           and
           to
           bandy
           light
           matters
           backward
           and
           forward
           by
           eternal
           dispute
           .
        
         
           But
           I
           trespass
           upon
           your
           Honour
           by
           the
           liberty
           of
           this
           Discourse
           ,
           and
           by
           introducing
           these
           Pedantick
           people
           who
           make
           so
           absurd
           a
           figure
           in
           Courts
           .
        
         
           This
           only
           I
           have
           to
           add
           :
           If
           there
           be
           any
           thing
           useful
           in
           this
           writing
           ,
           I
           know
           your
           Lordship
           will
           accept
           it
           for
           its
           own
           sake
           .
           And
           for
           that
           which
           is
           useless
           ,
           or
           defective
           ,
           
           I
           hope
           it
           may
           obtain
           pardon
           through
           the
           submission
           of
           the
           Author
           ,
           who
           is
           ,
        
         
           
             From
             Dr.
             
             Lawson's
             house
             in
             Mincing-Lane
             in
             London
             ,
             
               March
               16
               ,
               1677.
               
            
          
           
             My
             Lord
             ,
          
           
             Your
             Lordship
             's
             most
             Obliged
             and
             Obedient
             Servant
             ,
             
               THO.
               TENISON
            
             .
          
        
      
       
         
         
         
           The
           CONTENTS
           of
           the
           CHAPTERS
           .
        
         
           
             
               CHap.
               I.
            
             Of
             the
             Notion
             of
             Superstition
             
               pag.
               1.
            
             
          
           
             
               Chap.
               II.
            
             Of
             the
             Notion
             of
             Idolatry
             
               p.
               12.
            
             
          
           
             
               Chap.
               III.
            
             Of
             the
             causes
             and
             occasions
             of
             Idolatry
             in
             the
             World
             
               p.
               24.
            
             
          
           
             
               Chap.
               IV.
            
             Of
             the
             commencement
             and
             progress
             of
             Idolatry
             
               p.
               38.
            
             
          
           
             
               Chap.
               V.
            
             Of
             the
             Idolatry
             charged
             on
             the
             Gentiles
             
               
                 
                   Part
                   1.
                
                 
                 How
                 far
                 the
                 Gentiles
                 were
                 ignorant
                 of
                 a
                 supreme
                 God
                 
                   p.
                   49.
                
                 
              
               
                 
                   Part
                   2.
                
                 
                 Of
                 the
                 Worship
                 of
                 Universal
                 nature
                 ,
                 &c.
                 by
                 the
                 Gentiles
                 as
                 God
                 
                   p.
                   52.
                
                 
              
               
                 
                   Part
                   3.
                
                 
                 How
                 far
                 they
                 owned
                 one
                 true
                 God
                 
                   p.
                   55.
                
                 
              
               
                 
                   Part
                   4.
                
                 
                 What
                 applications
                 they
                 made
                 to
                 one
                 God
                 
                   p.
                   62.
                
                 
              
               
                 
                   Part.
                   5.
                
                 
                 Whether
                 they
                 worshipping
                 one
                 God
                 could
                 be
                 guilty
                 of
                 the
                 sin
                 of
                 Idolatry
                 
                   p.
                   65.
                
                 
              
               
                 
                   Part
                   6.
                
                 
                 Of
                 their
                 Idolatry
                 in
                 worshipping
                 the
                 Statues
                 of
                 God
                 
                   p.
                   68.
                
                 
              
               
                 
                   Part
                   7.
                
                 
                 Of
                 their
                 Idolatry
                 in
                 worshipping
                 Daemons
                 
                   p.
                   75.
                
                 
              
               
                 
                   Part
                   8.
                
                 
                 Of
                 their
                 Idolatry
                 in
                 worshipping
                 the
                 Images
                 of
                 Daemons
                 
                   p.
                   88.
                
                 
              
               
                 
                   Part
                   9.
                
                 
                 Of
                 their
                 worshipping
                 Daemons
                 more
                 than
                 God
                 
                   p.
                   95.
                
                 
              
            
          
           
             
               Chap.
               VI.
            
             Of
             the
             Idolatry
             of
             the
             Jews
             .
             
               
                 
                   Part
                   1.
                
                 
                 Of
                 the
                 provisions
                 made
                 by
                 God
                 against
                 the
                 Idolatry
                 of
                 the
                 
                   Jews
                   p.
                   97.
                
                 
              
               
                 
                   Part
                   2.
                
                 
                 Of
                 the
                 Idolatry
                 of
                 the
                 
                   Jews
                   p.
                   101.
                
                 
              
               
                 
                   Part
                   3.
                
                 
                 Of
                 the
                 worship
                 of
                 the
                 Golden
                 Calf
                 
                   p.
                   108.
                
                 
              
               
                 
                   Part
                   4.
                
                 
                 Of
                 the
                 worship
                 of
                 the
                 Idol
                 
                   Apis
                   p.
                   112.
                
                 
              
               
                 
                   Part
                   5.
                
                 
                 Of
                 the
                 Originals
                 of
                 Apis
                 and
                 
                   Serapis
                   p.
                   118.
                
                 
              
               
                 
                 
                   Part
                   6.
                
                 
                 Of
                 the
                 Egyptian-Apis
                 whether
                 he
                 were
                 
                   Moses
                   p.
                   125.
                
                 
              
               
                 
                   Part
                   7.
                
                 
                 Why
                 Moses
                 might
                 be
                 Idolized
                 among
                 the
                 
                   Egyptians
                   p.
                   131.
                
                 
              
               
                 
                   Part
                   8.
                
                 
                 Why
                 Moses
                 might
                 be
                 honoured
                 by
                 the
                 Symbol
                 of
                 an
                 Ox
                 
                   p.
                   136.
                
                 
              
               
                 
                   Part
                   9.
                
                 
                 Why
                 Moses
                 might
                 be
                 called
                 
                   Apis
                   p.
                   138.
                
                 
              
               
                 
                   Part
                   10.
                
                 
                 When
                 the
                 Worship
                 of
                 Apis
                 commenced
                 
                   p.
                   139.
                
                 
              
               
                 
                   Part
                   11.
                
                 
                 Of
                 the
                 Idols
                 Apis
                 and
                 
                   Mnevis
                   p.
                   140.
                
                 
              
               
                 
                   Part
                   12.
                
                 
                 Whence
                 the
                 Original
                 of
                 Apis
                 might
                 be
                 obscured
                 
                   p.
                   141.
                
                 
              
            
          
           
             
               Chap.
               VII
            
             .
             Of
             the
             Idolatry
             of
             the
             
               Mahometans
               p.
               143.
            
             
          
           
             
               Chap.
               VIII
            
             .
             Of
             the
             Idolatry
             with
             which
             some
             are
             charged
             who
             profess
             themselves
             Christians
             
               
                 
                   Part
                   1.
                
                 
                 Of
                 the
                 Idolatry
                 of
                 the
                 
                   Gnosticks
                   p.
                   148.
                
                 
              
               
                 
                   Part
                   2.
                
                 
                 Of
                 the
                 Idolatry
                 of
                 the
                 
                   Manichees
                   p.
                   155.
                
                 
              
            
          
           
             
               Chap.
               IX
            
             .
             Of
             the
             Idolatry
             with
             which
             the
             Arians
             and
             Socinians
             are
             charged
             
               
                 
                   Part
                   1.
                
                 
                 Of
                 the
                 Idolatry
                 of
                 the
                 Arians
                 and
                 Socinians
                 jointly
                 
                   p.
                   157.
                
                 
              
               
                 
                   Part
                   2.
                
                 
                 Of
                 the
                 Idolatry
                 of
                 the
                 
                   Arians
                   p.
                   163.
                
                 
              
               
                 
                   Part
                   3.
                
                 
                 Of
                 the
                 Idolatry
                 of
                 the
                 
                   Socinians
                   p.
                   169.
                
                 
              
            
          
           
             
               Chap.
               10.
            
             
             Of
             the
             Idolatry
             charged
             on
             the
             Papists
             
               
                 
                   Part
                   1.
                
                 
                 Of
                 the
                 Charge
                 which
                 is
                 drawn
                 up
                 against
                 them
                 
                   p.
                   176.
                
                 
              
               
                 
                   Part
                   2.
                
                 
                 Of
                 the
                 mitigation
                 of
                 the
                 Charge
                 of
                 Idolatry
                 against
                 the
                 
                   Papists
                   p.
                   184.
                
                 
              
               
                 
                   Part
                   3.
                
                 
                 Of
                 the
                 Idolatry
                 charged
                 on
                 the
                 Romanists
                 in
                 the
                 Invocation
                 of
                 Saints
                 
                   p.
                   189.
                
                 
              
            
          
           
             
               Chap.
               XI
            
             .
             Of
             the
             Idolatry
             charged
             on
             the
             Romanists
             in
             the
             Worship
             of
             Images
             ,
             and
             particularly
             of
             the
             Worship
             of
             an
             Image
             of
             God
             
               p.
               264.
            
             
          
           
             
               Chap.
               XII
            
             .
             Of
             the
             Idolatry
             charged
             on
             the
             Romanists
             in
             worshipping
             Images
             
               
                 
                   Part
                   1.
                
                 
                 Of
                 the
                 Worship
                 of
                 the
                 Image
                 of
                 Christ
                 
                   p.
                   276.
                
                 
              
               
                 
                 
                   Part
                   2.
                
                 
                 Of
                 the
                 Worship
                 of
                 the
                 Images
                 of
                 Saints
                 
                   p.
                   296.
                
                 
              
            
          
           
             
               Chap.
               XIII
            
             .
             Of
             the
             Idolatry
             charged
             on
             the
             Church
             of
             
               England
               p.
               303.
            
             
          
           
             
               Chap.
               XIV
            
             .
             Of
             the
             means
             which
             God
             hath
             vouchsafed
             the
             World
             towards
             the
             curing
             Idolatry
             ;
             and
             particularly
             of
             his
             favour
             in
             exhibiting
             to
             that
             purpose
             the
             Shechinah
             of
             his
             Son
             
               
                 
                   Part
                   1.
                
                 
                 Of
                 the
                 cure
                 of
                 Idolatry
                 
                   p.
                   311.
                
                 
              
               
                 
                   Part
                   2.
                
                 
                 Of
                 the
                 cure
                 of
                 Idolatry
                 by
                 the
                 Shechinah
                 of
                 of
                 
                   God
                   p.
                   315.
                
                 
              
               
                 
                   Part
                   3.
                
                 
                 Of
                 the
                 Shechinah
                 of
                 God
                 from
                 Adam
                 to
                 
                   Noah
                   p.
                   320.
                
                 
              
               
                 
                   Part
                   4.
                
                 
                 Of
                 the
                 Shechinah
                 of
                 God
                 from
                 Noah
                 to
                 
                   Moses
                   p.
                   323.
                
                 
              
               
                 
                   Part
                   5.
                
                 
                 Of
                 the
                 Shechinah
                 of
                 God
                 from
                 Moses
                 to
                 the
                 Captivity
                 ,
                 and
                 therein
                 largely
                 of
                 the
                 Ark
                 and
                 Cherubims
                 and
                 Urim
                 and
                 Thummim
                 
                   p.
                   330.
                
                 
              
               
                 
                   Part
                   6.
                
                 
                 Of
                 the
                 Shechinah
                 of
                 God
                 from
                 the
                 Captivity
                 to
                 the
                 Messiah
                 
                   p.
                   368.
                
                 
              
               
                 
                   Part
                   7.
                
                 
                 Of
                 the
                 cure
                 of
                 Idolatry
                 by
                 the
                 Image
                 of
                 God
                 in
                 Christ
                 God-man
                 
                   p.
                   371.
                
                 
              
               
                 
                   Part
                   8.
                
                 
                 Of
                 the
                 Usefulness
                 of
                 this
                 Argument
                 of
                 Gods
                 
                   Shechinah
                   p.
                   379.
                
                 
              
               
                 
                   Part
                   9.
                
                 
                 Of
                 the
                 Usefulness
                 of
                 this
                 Argument
                 of
                 Gods
                 Shechinah
                 ,
                 with
                 relation
                 to
                 the
                 Worship
                 of
                 Angels
                 and
                 Images
                 
                   p.
                   382.
                
                 
              
            
          
           
             
               Chap.
               XV.
            
             A
             Review
             and
             Conclusion
             
               p.
               391.
            
             
          
        
      
       
         
         
           ERRATA
           .
        
         
           PAg.
           7.
           lin
           .
           14.
           for
           ,
           of
           a
           remorse
           ,
           read
           ,
           of
           remorse
           ,
           p.
           12.
           l.
           13.
           f.
           Fritbert
           r.
           Freiberg
           .
           p.
           26.
           l.
           17.
           f.
           Deitas
           r.
           Deütas
           .
           p.
           34.
           l.
           2.
           f.
           notions
           r.
           motions
           .
           p.
           40.
           l
           20.
           f.
           Families
           of
           Cain
           and
           Lamech
           r.
           Family
           of
           Cain
           .
           p.
           41.
           l.
           32.
           &
           p.
           47.
           l.
           33.
           f.
           Loyn
           r.
           Line
           .
           p.
           42.
           l.
           18
           ,
           19.
           f.
           Commical
           r.
           Conical
           .
           p.
           43.
           l.
           6.
           f.
           Vatallus
           r.
           Vatablus
           .
           p.
           48.
           l.
           18.
           f.
           ascendeth
           a
           Pyramis
           r.
           ascendeth
           in
           a
           Pyramis
           .
           p.
           196.
           l.
           25.
           f.
           opposite
           r.
           apposite
           .
           p.
           230.
           
           Marg.
           for
           Virgine
           r.
           Virgini
           .
           p.
           249.
           
           Marg.
           f.
           quid
           r.
           quod
           .
           p.
           324.
           l.
           20.
           f.
           re-acting
           r.
           reaching
           .
           p.
           338.
           l.
           18.
           f.
           man
           r.
           mean.
           p.
           355.
           l.
           26.
           blot
           out
           and.
           p.
           385.
           l.
           6
           ,
           7.
           f.
           Heaven
           r.
           Heathen
           .
           In
           p.
           385
           ,
           387
           ,
           389.
           there
           is
           left
           out
           in
           the
           Title
           on
           the
           top
           .
           
             with
             Relation
             to
             the
             Worship
             ,
             &c.
          
           p.
           400.
           l.
           2.
           f.
           He
           r.
           We.
           p.
           410.
           l.
           23.
           f.
           second
           r.
           third
           .
           p.
           413.
           l.
           21.
           f.
           chres
           r.
           sepulchres
           .
        
         
           Other
           Mispellings
           and
           little
           mistakes
           are
           left
           to
           the
           candor
           of
           the
           Reader
           ,
           who
           is
           desired
           as
           he
           peruseth
           the
           Book
           ,
           to
           cast
           his
           eye
           sometimes
           upon
           the
           Review
           at
           the
           end
           of
           it
           ,
           a
           few
           amendments
           and
           additions
           being
           there
           subjoined
           .
        
      
    
     
       
         
         
           CHAP.
           I.
           
             Of
             the
             notions
             of
             Superstition
             and
             Idolatry
             ,
             as
             they
             are
             usually
             confounded
             ;
             and
             as
             they
             ought
             ,
             of
             right
             ,
             to
             be
             distinguish'd
             .
          
        
         
           I
           Know
           not
           how
           I
           can
           better
           begin
           this
           discourse
           concerning
           Religious
           Worship
           ,
           than
           by
           imitating
           the
           Prologue
           of
           Origen
           ,
           or
           rather
           of
           Maximus
           ,
           to
           his
           dispute
           against
           the
           Heresie
           of
           Marcion
           .
           In
           the
           entrance
           of
           that
           Dialogue
           ,
           he
           a
           maketh
           a
           right
           opinion
           concerning
           God
           to
           be
           the
           Basis
           and
           Foundation
           of
           
             Universal
             Goodness
          
           .
           Men
           are
           imperfect
           ,
           and
           oftentimes
           the
           more
           they
           are
           known
           ,
           the
           less
           they
           are
           honoured
           ;
           insomuch
           ,
           that
           distance
           and
           reservedness
           is
           made
           use
           of
           ,
           especially
           among
           the
           Eastern
           Princes
           ,
           as
           the
           necessary
           instrument
           of
           Veneration
           .
           But
           God
           is
           a
           Being
           absolutely
           perfect
           ;
           and
           the
           better
           he
           is
           understood
           ,
           he
           is
           worshipped
           with
           the
           more
           rational
           Religion
           ,
           and
           with
           the
           profounder
           Reverence
           .
           
             God
             is
             that
             One
             ,
             Supreme
             ,
             Infinite
             ,
             Spirit
             ;
             who
             by
             Almighty
             Power
             ,
             Wisdom
             and
             Goodness
             ,
             made
             and
             governeth
             the
             World.
          
           And
           if
           men
           entertained
           such
           a
           notion
           of
           him
           ,
           instead
           of
           those
           rude
           and
           false
           draughts
           ,
           which
           are
           pictur'd
           in
           their
           vain
           Imaginations
           ,
           they
           would
           pay
           him
           an
           homage
           more
           agreeable
           to
           his
           Divine
           ,
           and
           to
           their
           own
           reasonable
           ,
           though
           humane
           nature
           .
           They
           would
           then
           serve
           him
           with
           that
           pure
           Religion
           ,
           or
           sincere
           Christianity
           ,
           
           which
           is
           not
           adulterated
           either
           with
           Idolatry
           or
           Superstition
           .
           Of
           these
           ,
           the
           notions
           being
           so
           commonly
           entangled
           ,
           that
           Hesychius
           expoundeth
           the
           name
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           [
           a
           superstitious
           person
           ]
           by
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           [
           an
           Idolater
           ]
           ;
           and
           the
           translators
           of
           the
           Psalms
           *
           render
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           the
           vain
           or
           empty
           (
           that
           is
           ,
           the
           exceeding
           )
           
           vanities
           of
           Idols
           ,
           by
           superstitious
           vanities
           :
           I
           will
           in
           the
           first
           place
           offer
           to
           the
           Reader
           a
           distinct
           consideration
           of
           them
           .
        
         
           Superstition
           ,
           if
           we
           have
           regard
           only
           to
           the
           bare
           derivations
           of
           its
           names
           in
           the
           Greek
           or
           Latin
           Tongues
           ,
           is
           no
           other
           than
           a
           single
           branch
           of
           Idolatry
           .
           It
           is
           the
           worship
           of
           the
           
             Divi
             ,
             coelestes
             semper
             habiti
          
           ,
           (
           as
           the
           Law
           of
           the
           twelve
           Tables
           speaketh
           )
           that
           is
           ,
           of
           the
           Sempiternal
           Daemons
           ;
           and
           also
           of
           those
           ,
           
             Quos
             in
             coelum
             merita
             vocârunt
          
           (
           as
           the
           same
           Law
           distinguisheth
           )
           ;
           of
           such
           Hero's
           and
           superexisting
           Souls
           as
           were
           ,
           through
           their
           eminent
           and
           exemplary
           virtue
           ,
           translated
           from
           Earth
           to
           Heaven
           .
           Yet
           in
           the
           notion
           of
           Plutarch
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           Superstition
           ,
           consisteth
           not
           so
           much
           in
           the
           bare
           worship
           of
           such
           invisible
           Powers
           ,
           as
           in
           that
           servility
           and
           horror
           of
           mind
           which
           possessed
           the
           worshippers
           ,
           and
           inclin'd
           them
           (
           like
           those
           who
           flatter
           Tyrants
           )
           to
           hate
           them
           ,
           and
           yet
           to
           fawn
           on
           them
           ,
           and
           to
           suppose
           them
           apt
           to
           be
           appeased
           b
           by
           ceremonious
           and
           insignificant
           crouchings
           .
           Use
           hath
           further
           extended
           the
           signification
           of
           the
           word
           ;
           insomuch
           ,
           that
           sometimes
           it
           comprehendeth
           ,
           not
           only
           all
           manner
           of
           Idolatry
           ,
           but
           also
           every
           false
           and
           offensive
           way
           ,
           which
           disguiseth
           it self
           under
           the
           colour
           of
           Religion
           .
           Thus
           Socrates
           the
           Historian
           ,
           c
           when
           he
           mentioneth
           the
           signs
           which
           Julian
           gave
           of
           his
           proneness
           to
           Superstition
           he
           meaneth
           by
           that
           word
           the
           whole
           Religion
           of
           the
           Gentiles
           .
        
         
           But
           there
           is
           still
           behind
           its
           proper
           and
           especial
           
           notion
           ;
           and
           the
           Synod
           of
           Mechlin
           hath
           attempted
           to
           set
           down
           a
           true
           description
           of
           it
           .
           The
           Council
           of
           Trent
           having
           commanded
           the
           abolishing
           of
           all
           Superstition
           ,
           the
           Fathers
           of
           this
           Synod
           go
           about
           to
           explain
           the
           meaning
           of
           that
           Precept
           ;
           and
           they
           do
           it
           d
           after
           the
           following
           manner
           .
           
             This
             Synod
             (
             say
             they
             )
             teacheth
             ,
             that
             all
             that
             use
             of
             things
             is
             superstitious
             ,
             which
             is
             performed
             without
             [
             the
             warrant
             of
             ]
             the
             Word
             of
             God
             ,
             or
             the
             Doctrine
             of
             the
             Church
             ,
             by
             certain
             customary
             rites
             and
             observances
             ,
             of
             which
             no
             reasonable
             cause
             can
             be
             assigned
             :
             And
             when
             trust
             is
             put
             in
             Them
             ,
             and
             an
             expectation
             is
             raised
             of
             an
             event
             following
             from
             such
             Rites
             ,
             and
             not
             hoped
             for
             without
             them
             ,
             from
             the
             intercession
             of
             the
             Saints
             .
             Also
             when
             ,
             in
             the
             worship
             of
             Saints
             ,
             they
             are
             done
             rather
             out
             of
             rashness
             and
             lightness
             ,
             than
             out
             of
             Piety
             and
             Religion
             .
          
           But
           this
           description
           is
           in
           many
           respects
           defective
           .
           For
           many
           of
           the
           Usages
           which
           it
           decrieth
           ,
           do
           not
           relate
           to
           Religion
           ,
           and
           they
           deserve
           rather
           the
           names
           of
           follies
           ,
           impertinences
           ,
           and
           ludicrous
           inchantments
           :
           unless
           a
           man
           would
           distinguish
           concerning
           the
           kinds
           of
           Superstition
           ,
           and
           call
           some
           ,
           the
           
             Superstitions
             of
             common
             life
          
           ,
           and
           others
           ,
           the
           
             Superstitions
             of
             worship
          
           .
           The
           rites
           of
           the
           former
           kind
           become
           the
           more
           Superstitious
           ,
           if
           their
           event
           be
           expected
           from
           some
           presumed
           Saint
           ;
           for
           then
           an
           impertinent
           custom
           becomes
           an
           impiety
           ,
           or
           the
           usage
           of
           a
           Magical
           charm
           ,
           by
           which
           invisible
           powers
           are
           depended
           on
           ,
           for
           the
           production
           of
           visible
           effects
           .
           If
           (
           for
           instance
           sake
           )
           a
           man
           shall
           fall
           into
           that
           conceit
           which
           hath
           possesled
           many
           ,
           even
           Origen
           a
           himself
           ,
           that
           certain
           names
           signifie
           by
           nature
           ,
           and
           not
           by
           institution
           ;
           and
           that
           an
           event
           will
           follow
           from
           a
           certain
           ceremonious
           pronunciation
           ,
           or
           other
           use
           of
           them
           ,
           he
           meriteth
           the
           Title
           of
           a
           Trifling
           and
           Credulous
           Philosopher
           .
           
           But
           if
           he
           maketh
           such
           use
           of
           words
           [
           suppose
           of
           Adonai
           or
           Sabaoth
           ,
           which
           Origen
           believeth
           to
           lose
           their
           vertue
           ,
           if
           turn'd
           into
           any
           other
           language
           :
           ]
           and
           hopeth
           thence
           for
           the
           event
           from
           God
           ,
           through
           the
           intercession
           of
           some
           Spirit
           ;
           he
           deserveth
           the
           reproof
           due
           to
           a
           superstitious
           man
           ,
           who
           ,
           by
           supposing
           a
           Divine
           attendance
           on
           his
           Trifles
           ,
           doth
           highly
           dishonour
           God
           and
           his
           Saints
           .
        
         
           Neither
           doth
           the
           Synod
           of
           Mechlin
           absolve
           such
           Rites
           from
           the
           guilt
           of
           Superstition
           ,
           by
           adding
           to
           the
           intercession
           of
           Saints
           the
           prescription
           of
           the
           Church
           ;
           for
           that
           cannot
           alter
           the
           nature
           of
           things
           ,
           though
           it
           may
           render
           some
           Rites
           ,
           indifferent
           in
           their
           nature
           ,
           expedient
           ,
           not
           to
           say
           ,
           necessary
           ,
           in
           point
           of
           obedience
           ,
           for
           the
           preservation
           of
           Peace
           and
           Order
           .
           If
           Ri●…es
           of
           worship
           are
           exceeding
           numerous
           under
           Christianity
           ;
           if
           they
           are
           light
           and
           indecent
           ;
           if
           being
           in
           themselves
           indifferent
           ,
           or
           decent
           in
           their
           use
           ,
           they
           are
           imposed
           ,
           or
           observed
           as
           necessary
           duties
           ;
           the
           stamp
           of
           Authority
           does
           not
           much
           alter
           the
           property
           of
           them
           .
           Wherefore
           others
           b
           have
           ,
           in
           more
           accurate
           manner
           ,
           defined
           Superstition
           ;
           
             A
             worship
             relating
             to
             God
             ,
             proceeding
             from
             a
             certain
             inclination
             .
             of
             mind
             ,
             which
             is
             commonly
             called
             a
             good
             intention
             ;
             and
             springing
             always
             from
             mans
             brain
             ;
             separately
             from
             the
             Authority
             of
             the
             Holy
             Scriptures
             .
          
           But
           neither
           in
           this
           definition
           are
           we
           to
           rest
           :
           For
           if
           the
           reason
           of
           mans
           brain
           answers
           the
           Piety
           of
           his
           intention
           ;
           the
           worship
           which
           he
           offereth
           ,
           though
           not
           commanded
           in
           Scripture
           ,
           if
           not
           forbidden
           by
           it
           ,
           may
           be
           grateful
           to
           God.
           I
           should
           therefore
           chuse
           ,
           in
           this
           manner
           ,
           to
           describe
           Superstition
           .
           
             It
             is
             a
             corruption
             of
             publick
             or
             private
             worship
             ,
             either
             in
             the
             substance
             ,
             or
             in
             the
             Rites
             of
             it
             ;
             whereby
             men
             (
             actuated
             by
             servile
             motives
             )
             perform
             ,
             or
             omit
             ,
             in
             their
             own
             persons
             ;
             
             or
             urge
             upon
             ,
             or
             forbid
             to
             others
             ,
             any
             thing
             as
             in
             its
             nature
             Religious
             or
             Sinful
             ,
             which
             God
             hath
             neither
             required
             ,
             nor
             disallowed
             ,
             either
             by
             the
             Principles
             of
             right
             Reason
             ,
             or
             by
             his
             revealed
             Will.
             It
             is
             the
             paying
             of
             our
             Religious
             Tribute
             ,
             to
             God
             or
             an
             Idol
             ,
             in
             Coin
             of
             our
             own
             mintage
             .
             The
             positive
             part
             of
             it
             is
             the
             addition
             of
             our
             own
             numberless
             ,
             absurd
             ,
             or
             decent
             ,
             inventions
             ,
             to
             the
             prescriptions
             of
             God
             ,
             in
             the
             quality
             of
             Laws
             and
             Rites
             ,
             equal
             ,
             or
             superior
             to
             those
             by
             him
             enacted
             .
          
        
         
           First
           ,
           An
           observance
           of
           a
           very
           great
           number
           of
           such
           Rites
           and
           Ceremonies
           in
           the
           worship
           of
           God
           ,
           as
           admit
           of
           excuse
           or
           praise
           in
           their
           single
           consideration
           ,
           is
           a
           part
           of
           this
           Superstition
           :
           For
           it
           prejudiceth
           the
           substance
           of
           our
           duty
           ,
           by
           distracting
           our
           attention
           ,
           and
           is
           unagreeable
           to
           the
           Christianity
           which
           we
           profess
           ;
           because
           it
           is
           not
           ,
           as
           was
           the
           Mosaic
           ,
           a
           Typical
           Religion
           .
           The
           Greek
           Church
           ,
           as
           well
           as
           a
           great
           part
           of
           the
           Latin
           ,
           aboundeth
           a
           with
           Ceremonies
           ;
           and
           the
           Rituals
           are
           of
           so
           great
           a
           bulk
           ,
           that
           they
           look
           like
           Volumes
           too
           big
           for
           the
           very
           Temple
           ,
           much
           more
           for
           the
           Church
           .
           Neither
           (
           probably
           )
           should
           such
           a
           number
           of
           Rites
           have
           ever
           been
           imposed
           on
           the
           Jews
           ,
           if
           their
           ritual
           temper
           ,
           their
           conversation
           with
           a
           people
           of
           like
           ritual
           disposition
           ,
           and
           the
           use
           of
           Types
           in
           shadowing
           out
           the
           Messiah
           ,
           had
           not
           mov'd
           the
           Wisdom
           of
           God
           to
           prescribe
           them
           .
        
         
           The
           late
           pretender
           to
           the
           Latin
           Text
           ,
           and
           English
           Translation
           of
           the
           Order
           ,
           and
           Canon
           of
           the
           Mass
           ,
           b
           conscious
           ,
           one
           would
           think
           ,
           of
           the
           absurdness
           of
           the
           Romish
           ceremoniousness
           ;
           at
           least
           of
           the
           appearance
           of
           it
           ,
           as
           such
           ,
           to
           the
           reformed
           in
           England
           ;
           has
           in
           less
           than
           Thirty
           Crosses
           omitted
           more
           than
           Twenty
           .
           He
           hath
           never
           mentioned
           the
           Incensing
           of
           the
           Altar
           ,
           the
           Book
           ,
           the
           Priest
           :
           He
           hath
           left
           out
           ,
           sometimes
           in
           his
           
           Latin
           ,
           and
           oftner
           in
           his
           English
           ,
           a
           great
           number
           of
           Rites
           enjoyned
           the
           Priest
           ,
           and
           dayly
           performed
           by
           him
           .
           I
           will
           give
           a
           few
           instances
           in
           both
           kinds
           .
        
         
           In
           the
           very
           beginning
           of
           the
           Order
           of
           the
           Mass
           ,
           this
           is
           the
           authentick
           Rubrick
           .
           a
           The
           Priest
           being
           accoustred
           ,
           when
           he
           goeth
           to
           the
           Altar
           ,
           after
           having
           done
           due
           reverence
           to
           it
           ,
           he
           signeth
           himself
           with
           the
           sign
           of
           the
           Cross
           ,
           from
           the
           forehead
           to
           the
           breast
           ;
           and
           with
           a
           loud
           voice
           ,
           saith
           ,
           
             In
             the
             name
             of
             the
             Father
             .
          
           Instead
           of
           this
           ,
           
             J.
             D.
          
           thus
           beginneth
           his
           Order
           .
           
             Sacerdos
             ,
             ad
             Gradum
             Altaris
             ,
             dicit
             ,
             in
             nomine
             ,
             &c.
             
             The
             Priest
             at
             the
             foot
             of
             the
             Altar
             ,
             saith
             ,
             In
             the
             name
             of
             the
             Father
             .
          
           In
           the
           Repetition
           of
           the
           Creed
           ,
           the
           Priest
           is
           required
           ,
           b
           when
           he
           saith
           ,
           
             Deum
             ,
             God
          
           ,
           to
           bow
           his
           Head
           to
           the
           Cross
           ;
           when
           he
           saith
           
             Jesus
             Christ
          
           ,
           to
           do
           the
           like
           :
           So
           that
           they
           are
           together
           ador'd
           .
           When
           he
           saith
           ,
           
             And
             was
             incarnate
          
           ,
           to
           kneel
           till
           those
           words
           ,
           
             And
             was
             made
             man.
          
           When
           he
           hath
           ended
           ,
           to
           cross
           himself
           from
           the
           forehead
           to
           the
           breast
           .
           All
           this
           
             J.
             D.
          
           hath
           omitted
           ,
           both
           in
           his
           Latin
           and
           English
           Pages
           c
           .
           In
           his
           pretended
           Version
           ,
           he
           thus
           rendereth
           ,
           d
           
             Genuflexus
             ,
             adorat
             ,
             surgit
             ,
             ostendit
             Populo
          
           ;
           Here
           the
           Priest
           elevates
           the
           sacred
           Host
           :
           whereas
           this
           is
           the
           genuine
           Translation
           ,
           Here
           the
           Priest
           ,
           with
           bended
           knee
           ,
           adoreth
           the
           Host
           :
           Then
           he
           riseth
           up
           ,
           and
           sheweth
           it
           to
           the
           People
           .
        
         
           Again
           ,
           There
           is
           a
           superstitious
           levity
           and
           want
           of
           decence
           in
           many
           Rites
           ,
           which
           render
           them
           unfit
           for
           the
           solemnity
           of
           Divine
           Worship
           .
           The
           watchings
           of
           women
           on
           the
           Eve
           of
           the
           Nativity
           ,
           together
           with
           the
           consequent
           nursings
           and
           rockings
           ,
           used
           sometimes
           by
           those
           of
           the
           Roman
           Communion
           ,
           are
           in
           some
           degree
           superstitious
           .
           They
           are
           apt
           to
           raise
           in
           the
           mind
           a
           mean
           and
           common
           Idea
           of
           our
           Lord's
           birth
           ,
           and
           they
           give
           manifest
           occasions
           to
           profane
           men
           ,
           to
           make
           
           ridiculous
           a
           very
           solemn
           part
           of
           our
           Christian
           Faith.
           In
           the
           worship
           and
           procession
           of
           some
           Images
           ,
           the
           Rites
           are
           so
           apish
           ,
           that
           they
           are
           fit
           only
           for
           the
           service
           of
           such
           an
           Idol
           ,
           as
           that
           in
           India
           ,
           spoken
           of
           by
           
             Vincent
             le
             Blanc
          
           ,
           which
           had
           its
           Statue
           made
           of
           the
           Tooth
           of
           a
           Monkey
           .
           The
           very
           Rituals
           ,
           and
           Missals
           ,
           and
           Ceremonials
           of
           Rome
           prescribe
           ,
           too
           often
           ,
           very
           idle
           and
           unbecoming
           Rites
           ,
           and
           make
           a
           kind
           of
           Farce
           to
           be
           the
           part
           of
           the
           Priest
           ,
           or
           rather
           his
           humour
           ,
           who
           in
           Carneval-time
           ,
           went
           dressed
           half
           in
           the
           Spanish
           ,
           and
           half
           in
           the
           French
           fashion
           .
           a
           They
           forbear
           not
           such
           levity
           in
           the
           very
           use
           of
           the
           Keys
           :
           For
           if
           a
           person
           dieth
           excommunicate
           ,
           but
           with
           testimonies
           of
           a
           remorse
           ,
           the
           Roman
           Ritual
           directeth
           the
           Priest
           to
           give
           him
           Absolution
           b
           by
           whipping
           the
           Body
           ,
           if
           it
           remaineth
           unburied
           ;
           or
           the
           Grave
           ,
           if
           the
           Corps
           be
           in
           it
           ,
           and
           it self
           be
           part
           of
           the
           consecrated
           Ground
           .
           A
           like
           mimical
           indecence
           is
           enjoyn'd
           by
           the
           Roman
           Missal
           c
           on
           a
           very
           solemn
           time
           ,
           the
           Eve
           of
           Easter
           .
           By
           order
           of
           that
           Missal
           ,
           all
           the
           Lights
           of
           the
           Church
           are
           extinguish'd
           ,
           that
           they
           may
           again
           be
           lighted
           by
           new
           consecrated
           Fire
           .
           Procession
           is
           made
           ,
           and
           the
           Deacon
           ,
           who
           carries
           on
           a
           Pole
           three
           Candles
           in
           Triangular
           distance
           ,
           does
           enter
           the
           Church
           with
           much
           Ceremony
           ,
           and
           lighteth
           one
           of
           the
           extinguished
           Candles
           ,
           and
           cryeth
           out
           ,
           
             The
             light
             of
             Christ.
          
           He
           proceeding
           to
           the
           middle
           of
           the
           Church
           ,
           lighteth
           a
           second
           Candle
           ,
           crying
           out
           again
           ,
           
             The
             Light
             of
             Christ.
          
           At
           last
           ,
           approaching
           the
           Altar
           ,
           he
           lighteth
           a
           third
           ,
           and
           cryeth
           with
           a
           louder
           voice
           ,
           
             The
             Light
             of
             Christ.
          
           Nor
           is
           there
           yet
           an
           end
           ;
           for
           further
           postures
           ,
           and
           lighting
           's
           of
           Candles
           ,
           especially
           of
           a
           great
           one
           in
           the
           Pulpit
           called
           Cereus
           ,
           and
           of
           Lamps
           ,
           are
           in
           such
           sort
           required
           d
           ,
           that
           the
           whole
           Ceremony
           looketh
           more
           like
           to
           the
           play
           of
           Children
           ,
           than
           to
           the
           worship
           of
           Christian
           men
           .
        
         
         
           Of
           the
           like
           levity
           most
           of
           their
           forms
           of
           Consecration
           may
           be
           justly
           accused
           .
           Such
           is
           that
           of
           the
           Benediction
           of
           a
           Bell
           ,
           a
           which
           is
           ceremoniously
           washed
           with
           Salt-water
           ,
           and
           Crossed
           by
           the
           Bishop
           ,
           and
           by
           his
           Ministers
           carefully
           wiped
           .
        
         
           Such
           is
           that
           of
           the
           Dedication
           and
           Consecration
           of
           a
           Church
           ,
           in
           which
           the
           Bishop
           filleth
           the
           Two
           Diagonal
           Lines
           of
           the
           Area
           ,
           with
           the
           Latin
           and
           Greek
           Alphabets
           ,
           writing
           first
           from
           the
           Corner
           on
           the
           left-hand
           at
           his
           entrance
           ,
           the
           Row
           of
           the
           Greek
           Letters
           ,
           with
           the
           end
           of
           his
           Pastoral-Staff
           ;
           and
           then
           the
           Latin
           ones
           from
           the
           corner
           on
           his
           right-hand
           .
           b
        
         
           Lastly
           ,
           Such
           is
           that
           of
           the
           Benediction
           of
           Chrism
           ,
           c
           or
           a
           mixture
           of
           Balm
           and
           Oyl
           .
           There
           the
           Bishop
           breatheth
           three
           times
           Cross-wise
           ,
           over
           the
           Chrismal
           Phial
           .
           Then
           Twelve
           Priests
           ,
           after
           having
           bowed
           in
           order
           to
           the
           Sacrament
           on
           the
           Altar
           ,
           and
           the
           Bishop
           ,
           proceed
           to
           the
           Table
           where
           the
           Phial
           is
           placed
           .
           There
           they
           successively
           imitate
           the
           Bishop
           ,
           breathing
           three
           times
           cross-wise
           over
           the
           mouth
           of
           the
           Vessel
           :
           which
           being
           done
           ,
           together
           with
           their
           obeisance
           ,
           a
           second
           time
           to
           the
           Sacrament
           ,
           and
           the
           Bishop
           ,
           they
           retire
           for
           a
           season
           .
           Now
           it
           is
           not
           readily
           imagined
           ,
           by
           what
           vertue
           such
           forms
           as
           these
           affect
           the
           Italians
           ,
           who
           are
           a
           grave
           and
           steddy
           people
           .
           Neither
           are
           the
           Rites
           solemn
           enough
           ,
           which
           the
           Greeks
           sometimes
           observe
           ;
           as
           appeareth
           at
           large
           in
           Goar
           and
           Habertus
           .
           And
           ,
           methinks
           ,
           those
           Greeks
           at
           Jerusalem
           e
           might
           have
           better
           employ'd
           their
           Artists
           ,
           than
           in
           making
           a
           narrow
           passage
           through
           two
           Pillars
           ,
           in
           order
           to
           their
           creeping
           through
           ,
           in
           imitation
           of
           the
           strait
           Gate
           ,
           which
           leadeth
           to
           Life
           Eternal
           .
        
         
           Last
           of
           all
           ,
           The
           Laws
           and
           Rites
           of
           Worship
           which
           man
           inventeth
           ,
           how
           few
           and
           decent
           soever
           they
           appear
           ,
           become
           Superstitious
           ,
           as
           soon
           as
           they
           are
           made
           
           equal
           with
           the
           express
           Laws
           of
           God.
           This
           Superstition
           our
           Saviour
           condemned
           in
           the
           Pharisees
           ,
           who
           usurped
           the
           Legislative
           Power
           of
           God
           ,
           and
           taught
           sometimes
           for
           necessary
           Doctrines
           the
           commandments
           of
           men
           .
           a
           They
           made
           some
           of
           their
           Traditions
           equal
           to
           the
           most
           Moral
           Laws
           of
           Moses
           :
           Nay
           ,
           they
           often
           were
           more
           fond
           of
           the
           Issue
           of
           their
           own
           Fancy
           ,
           than
           of
           the
           Edicts
           of
           God.
           They
           were
           wont
           to
           say
           ,
           b
           That
           
             the
             words
             of
             the
             Scribes
             were
             more
             amiable
             than
             the
             words
             of
             the
             Law.
          
           Also
           ,
           That
           
             the
             words
             of
             the
             Elders
             were
             more
             weighty
             than
             the
             words
             of
             the
             Prophets
             .
          
           Many
           of
           them
           vilified
           the
           Written
           Word
           in
           comparison
           of
           the
           Cabala
           ,
           or
           Oral
           Tradition
           of
           the
           Elders
           ,
           which
           they
           call'd
           
             The
             Foundation
          
           .
           They
           held
           the
           breach
           of
           a
           Traditional
           Rite
           ,
           to
           be
           as
           capital
           as
           the
           violation
           of
           a
           Moral
           Law
           ;
           
             Rabbi
             Jose
          
           teaching
           ,
           That
           
             the
             eating
             of
             bread
             with
             unwashed
             hands
             ,
             was
             as
             great
             a
             wickedness
             as
             the
             humbling
             of
             an
             Harlot
          
           c
           .
           Hence
           our
           Saviour
           defended
           the
           breach
           of
           this
           Tradition
           by
           his
           Disciples
           ,
           not
           as
           it
           was
           an
           innocent
           Ceremony
           ,
           but
           as
           it
           was
           imposed
           as
           a
           necessary
           part
           of
           Religion
           :
           the
           neglect
           
             of
             which
             defil'd
             a
             man
          
           ,
           d
           and
           rendered
           him
           as
           guilty
           in
           Gods
           sight
           ,
           as
           if
           he
           had
           broken
           a
           written
           Law.
           Nay
           ,
           they
           judged
           of
           their
           Saintship
           rather
           by
           the
           obedience
           they
           paid
           to
           their
           own
           Inventions
           ,
           than
           by
           their
           observation
           of
           Gods
           Commands
           .
           Thus
           ,
           by
           the
           device
           of
           their
           Corban
           ,
           they
           made
           a
           false
           estimate
           of
           Charity
           ;
           believing
           themselves
           Righteous
           ,
           whilst
           they
           violated
           the
           indispensable
           Law
           of
           Love
           to
           their
           Parents
           .
        
         
           Some
           Usages
           there
           are
           not
           commanded
           by
           God
           ,
           yet
           acceptable
           to
           him
           ,
           if
           our
           high
           estimation
           of
           them
           ,
           and
           our
           indiscreet
           zeal
           in
           their
           use
           or
           imposition
           ,
           does
           not
           become
           the
           dead
           Fly
           in
           the
           Spikenard
           .
           I
           cannot
           discern
           such
           Superstition
           ,
           as
           others
           think
           they
           have
           
           done
           ,
           a
           in
           uncovering
           the
           Head
           when
           a
           light
           is
           brought
           in
           ,
           and
           praying
           for
           the
           light
           of
           Heaven
           .
           I
           know
           not
           what
           Irreligion
           there
           is
           ,
           in
           using
           the
           like
           Ceremony
           when
           our
           Neighbour
           sneezeth
           ;
           and
           in
           wishing
           his
           health
           ,
           or
           blessing
           God
           for
           his
           deliverance
           from
           the
           offensive
           vapour
           .
           I
           mean
           this
           ,
           of
           those
           persons
           by
           whom
           it
           doth
           not
           appear
           ,
           but
           that
           the
           inward
           intention
           doth
           accompany
           the
           outward
           sign
           .
           A
           prudent
           Christian
           is
           not
           offended
           at
           him
           ,
           who
           on
           a
           solemn
           occasion
           maketh
           the
           sign
           of
           the
           Cross
           on
           himself
           ,
           as
           an
           external
           sign
           of
           his
           Christian
           Religion
           .
           Neither
           doth
           he
           censure
           those
           ,
           who
           well
           understanding
           their
           own
           tempers
           ,
           do
           use
           fasting
           before
           the
           Eucharist
           ,
           as
           an
           help
           to
           devotion
           :
           or
           those
           who
           use
           abstinence
           on
           a
           Saturday
           with
           discretion
           ;
           by
           way
           of
           preparation
           (
           as
           is
           alledged
           b
           by
           some
           )
           for
           the
           Holy-day
           which
           succeeds
           it
           .
           And
           he
           is
           not
           well-grounded
           in
           the
           Faith
           and
           Charity
           of
           a
           Christian
           man
           ,
           who
           brandeth
           all
           those
           with
           Superstition
           ,
           that
           comply
           with
           the
           Church
           of
           England
           in
           her
           Rites
           ,
           which
           are
           neither
           in
           their
           number
           many
           ,
           nor
           indecent
           ,
           or
           immoral
           in
           their
           nature
           ;
           neither
           are
           they
           required
           as
           Usages
           in
           themselves
           necessary
           to
           Salvation
           .
           They
           are
           enjoyned
           and
           used
           for
           the
           sake
           of
           order
           and
           comeliness
           ,
           without
           which
           a
           Church
           is
           as
           it
           were
           undressed
           ,
           and
           exposed
           in
           ungrateful
           and
           unbecoming
           circumstances
           ,
           to
           the
           devout
           ,
           who
           with
           Reason
           conceive
           some
           difgust
           ,
           as
           well
           at
           the
           nakedness
           ,
           as
           at
           the
           paint
           of
           their
           Mother
           .
        
         
           There
           are
           ,
           then
           ,
           certain
           Free-will-offerings
           both
           of
           Churches
           and
           single
           persons
           ,
           which
           God
           Almighty
           [
           who
           as
           Learned
           men
           think
           ,
           accepted
           voluntary
           Sacrifices
           of
           Thanksgiving
           in
           the
           infancy
           of
           the
           World
           ;
           and
           who
           most
           certainly
           accepted
           of
           voluntary
           dedications
           of
           Feasts
           under
           the
           very
           Law
           of
           
             Moses
             ,
          
           ]
           will
           
           not
           despise
           under
           Christianity
           ;
           when
           they
           are
           presented
           with
           piety
           ,
           humility
           and
           prudence
           .
           But
           if
           any
           shall
           perform
           or
           enjoyn
           such
           Rites
           ,
           under
           the
           notion
           of
           indispensable
           duties
           ;
           if
           they
           shall
           value
           them
           as
           the
           weightier
           matters
           of
           Religion
           ,
           and
           impose
           them
           ,
           as
           such
           ,
           with
           fierceness
           and
           intemperate
           zeal
           ;
           or
           if
           by
           negative
           scrupulositie
           ,
           they
           shall
           place
           Religion
           in
           the
           meer
           abhorrence
           of
           them
           ;
           they
           so
           far
           cease
           to
           be
           truly
           devout
           ,
           and
           become
           ridiculously
           and
           uncharitably
           superstitious
           .
           God
           hath
           not
           required
           such
           things
           at
           their
           hands
           in
           such
           manner
           ,
           or
           such
           a
           mighty
           dread
           of
           them
           ;
           neither
           is
           he
           pleased
           with
           such
           Will-worship
           .
           Softer
           words
           are
           not
           to
           be
           used
           towards
           them
           who
           so
           highly
           exalt
           their
           imagination
           ,
           as
           to
           make
           it
           the
           measure
           of
           Gods
           Will
           ,
           and
           inforce
           those
           observances
           ,
           or
           omissions
           ,
           as
           heavenly
           Laws
           which
           the
           great
           Governour
           of
           the
           Church
           hath
           left
           to
           the
           discretion
           of
           his
           Christian
           Subjects
           .
           Their
           Usurpation
           is
           insufferable
           ,
           who
           make
           more
           duties
           and
           sins
           than
           God
           commandeth
           or
           forbiddeth
           :
           And
           nothing
           but
           blind
           and
           slavish
           Superstition
           subjecteth
           the
           neck
           to
           their
           uneasie
           yoke
           .
           a
        
         
           Let
           this
           little
           suffice
           here
           ,
           concerning
           that
           corruption
           in
           the
           Laws
           ,
           Rites
           and
           Motives
           of
           Worship
           ;
           it
           being
           only
           spoken
           in
           the
           way
           to
           my
           direct
           Theme
           of
           Idolatry
           ,
           by
           which
           the
           object
           of
           Worship
           is
           depraved
           .
        
      
       
         
         
           CHAP.
           II.
           
             Of
             the
             Notion
             of
             Idolatry
          
           .
        
         
           IDolatry
           is
           either
           Metaphorical
           or
           Proper
           .
           By
           Metaphorical
           Idolatry
           ,
           I
           mean
           that
           inordinate
           love
           of
           Riches
           ,
           Honours
           ,
           and
           bodily
           Pleasures
           ,
           whereby
           the
           passions
           and
           appetites
           of
           men
           are
           made
           superior
           to
           the
           Will
           of
           God
           :
           Man
           ,
           by
           so
           doing
           ,
           making
           as
           it
           were
           a
           God
           of
           himself
           and
           his
           sensual
           temper
           .
           The
           Covetous
           man
           worshippeth
           Mammon
           ;
           he
           valueth
           his
           Gold
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           in
           the
           language
           of
           Philo
           a
           ,
           
             as
             a
             Divine
             Image
          
           :
           As
           if
           the
           Image
           of
           God
           were
           cast
           ,
           in
           eminent
           manner
           ,
           in
           that
           thick
           Clay
           spoken
           of
           by
           the
           Prophet
           ,
           with
           which
           the
           Issachars
           of
           the
           world
           do
           lade
           themselves
           .
           Such
           Idolatrous
           estimation
           of
           Money
           ,
           gave
           to
           a
           Mine
           in
           Friebert
           ,
           which
           contained
           in
           it
           exceeding
           rich
           Ore
           ,
           that
           high
           and
           mighty
           name
           of
           Himmelfurst
           ,
           or
           the
           Prince
           of
           Heaven
           .
           The
           Ambitious
           man
           ,
           rather
           than
           he
           will
           want
           high
           place
           ,
           or
           popular
           fame
           ,
           he
           will
           in
           unjust
           Wars
           ,
           and
           unreasonable
           Duels
           ,
           offer
           himself
           a
           sacrifice
           to
           Honour
           ;
           an
           Idol
           on
           whose
           Altars
           more
           blood
           hath
           been
           profusely
           shed
           ,
           than
           on
           those
           of
           Moloch
           or
           Bellona
           .
           To
           the
           Glutton
           ,
           (
           as
           Tertullian
           in
           his
           Book
           of
           Fasting
           saith
           of
           him
           ,
           after
           his
           sharp
           manner
           ,
           )
           
             His
             Belly
             is
             his
             God
             ,
             his
             Paunch
             is
             his
             Altar
             ,
             his
             Cook
             is
             his
             Priest
             ,
             his
             Sawces
             are
             his
             Graces
             ,
             and
             his
             Belching
             is
             Prophesie
             .
          
           The
           unchast
           man
           owns
           nothing
           so
           Divine
           as
           his
           Harlot
           ,
           and
           borroweth
           the
           phrases
           of
           his
           Courtship
           ,
           from
           the
           Goddesses
           and
           the
           Shrines
           ,
           the
           Temples
           and
           the
           Altars
           ,
           of
           the
           Theologers
           of
           the
           Gentiles
           ,
           that
           is
           ,
           their
           Poets
           .
           Now
           this
           excessive
           value
           of
           the
           things
           of
           the
           
           World
           ,
           is
           a
           very
           high
           and
           impious
           presumption
           :
           But
           because
           it
           setteth
           not
           up
           Mammon
           or
           the
           Appetite
           ,
           as
           a
           god
           ,
           or
           an
           object
           of
           Religious
           worship
           ;
           therefore
           I
           call
           it
           Metaphorical
           ,
           and
           not
           Proper
           Idolatry
           ;
           in
           which
           latter
           subject
           only
           ,
           I
           am
           at
           present
           engag'd
           .
        
         
           This
           kind
           of
           Idolatry
           which
           I
           call
           Proper
           ,
           is
           by
           many
           supposed
           a
           matter
           of
           nice
           and
           difficult
           speculation
           .
           They
           think
           the
           notion
           of
           it
           too
           abstruse
           for
           common
           heads
           ;
           yea
           ,
           too
           hard
           for
           some
           Scholastick
           ones
           ,
           which
           are
           not
           very
           accurate
           in
           dividing
           a
           Cummin-seed
           .
           And
           yet
           the
           Holy
           Writers
           do
           every-where
           reprove
           the
           people
           for
           this
           sin
           ,
           supposing
           its
           nature
           to
           be
           commonly
           understood
           :
           and
           sure
           it
           is
           no
           other
           than
           that
           which
           is
           briefly
           describ'd
           by
           St.
           Cyprian
           and
           Hilary
           .
           
             Then
             (
             saith
             St.
             Cyprian
             )
             is
             Idolatry
             committed
             ,
             when
             the
             Divine
             Honour
             is
             given
             to
             another
             .
             So
             Hilary
             the
             Roman
             Deacon
             (
             sometimes
             mistaken
             for
             St.
             
               Ambrose
               ,
            
             )
             doth
             ,
             in
             this
             ,
             place
             the
             nature
             of
             Idolatry
             ,
             That
             it
             usurpeth
             the
             Honour
             of
             God
             ,
             and
             challengeth
             it
             in
             right
             of
             the
             creature
             .
          
           Not
           unlike
           to
           these
           descriptions
           is
           that
           which
           we
           find
           in
           the
           Book
           of
           the
           Reformation
           b
           of
           Ecclesiastical
           Laws
           ,
           begun
           by
           Henry
           the
           Eighth
           .
           
             Idolatry
             (
             saith
             that
             Book
             )
             is
             a
             Worship
             ,
             in
             which
             not
             the
             Creator
             ,
             but
             the
             creature
             ,
             or
             some
             figment
             of
             man
             is
             adored
             .
          
           To
           this
           worship
           of
           the
           Creature
           ,
           the
           Scripture
           doth
           frequently
           give
           the
           name
           of
           uncleanness
           .
           This
           it
           hath
           done
           ,
           partly
           in
           compliance
           with
           the
           Jewish
           Idiom
           ,
           which
           calleth
           any
           thing
           that
           is
           detestable
           ,
           dirty
           or
           unclean
           ;
           the
           persons
           of
           that
           people
           being
           desecrated
           by
           corporal
           pollutions
           .
           It
           hath
           also
           done
           it
           ,
           by
           reason
           of
           those
           very
           unchast
           Actions
           and
           Rites
           ,
           by
           which
           many
           of
           the
           Idols
           of
           the
           Gentiles
           were
           served
           ;
           though
           in
           the
           worship
           of
           some
           few
           ,
           and
           particularly
           in
           that
           of
           Vesta
           ,
           the
           great
           observance
           was
           
           Chastity
           .
           But
           the
           Scripture
           hath
           ,
           especially
           ,
           given
           to
           Idolatry
           that
           name
           of
           uncleanness
           ,
           because
           it
           was
           an
           alienation
           of
           the
           hearts
           and
           bodies
           of
           the
           Jews
           from
           the
           God
           of
           Israel
           ,
           who
           had
           ,
           as
           it
           were
           ,
           chosen
           that
           Church
           as
           his
           Spouse
           on
           Earth
           .
           For
           the
           like
           Reason
           Witchcraft
           is
           a
           sort
           of
           Idolatry
           ,
           because
           it
           breaketh
           Covenant
           with
           God
           ,
           and
           entreth
           into
           solemn
           league
           and
           compact
           with
           Daemons
           .
        
         
           Now
           if
           this
           common
           notion
           seemeth
           ,
           too
           briefly
           ,
           or
           too
           generally
           propounded
           ,
           I
           am
           ready
           to
           make
           a
           particular
           enlargement
           of
           it
           in
           the
           following
           definition
           .
           
             Idolatry
             is
             a
             sin
             ,
             which
             by
             inward
             reverence
             or
             outward
             signs
             ,
             giveth
             to
             some
             other
             object
             ,
             in
             an
             act
             or
             habit
             of
             Religious
             Homage
             or
             Worship
             ,
             that
             Honour
             which
             is
             either
             essential
             to
             God
             ;
             or
             being
             communicable
             ,
             yet
             appertaining
             to
             God
             only
             till
             he
             hath
             declared
             his
             actual
             communication
             of
             it
             ,
             is
             either
             not
             at
             all
             communicated
             ,
             or
             not
             in
             that
             extent
             or
             continuance
             of
             vertue
             ,
             which
             seemeth
             thereby
             to
             be
             attributed
             to
             it
             .
          
           This
           definition
           containeth
           in
           it
           three
           branches
           ,
           which
           are
           also
           three
           degrees
           of
           Idolatry
           .
        
         
           First
           ,
           The
           Idolater
           giveth
           away
           ,
           sometimes
           ,
           the
           essential
           and
           incommunicable
           Honour
           of
           God.
           This
           he
           doth
           two
           ways
           ;
           first
           ,
           when
           he
           dethroneth
           God
           in
           his
           imagination
           ,
           and
           setteth
           up
           some
           other
           object
           in
           his
           place
           .
           Thus
           the
           Babylonians
           offended
           ,
           whil'st
           they
           adored
           the
           primitive
           Baal
           ,
           the
           Sun
           ,
           as
           the
           best
           and
           greatest
           Deity
           ,
           not
           only
           in
           their
           World
           or
           Empire
           ,
           but
           likewise
           throughout
           the
           Sphere
           of
           all
           things
           .
           He
           doth
           it
           ,
           Secondly
           ,
           when
           admitting
           of
           God
           ,
           he
           addeth
           another
           principle
           equal
           to
           him
           ;
           for
           he
           that
           divideth
           the
           Empire
           of
           God
           ,
           diminisheth
           his
           Honour
           :
           He
           makes
           him
           cease
           to
           be
           God
           ,
           that
           is
           ,
           to
           be
           One
           and
           Supreme
           .
           This
           presumption
           Pliny
           ,
           a
           chargeth
           ,
           
           in
           effect
           ,
           on
           Democritus
           ,
           giving
           to
           his
           two
           Principles
           ,
           the
           names
           of
           Poena
           and
           Praemium
           ,
           Punishment
           and
           Reward
           ;
           or
           (
           as
           I
           think
           )
           more
           properly
           ,
           Avenger
           and
           Rewarder
           .
           The
           like
           fault
           is
           found
           in
           the
           Persian
           Theology
           ,
           which
           constituteth
           (
           as
           they
           say
           )
           two
           Principles
           ;
           the
           one
           the
           fountain
           of
           Good
           ,
           under
           the
           name
           of
           Oromasdes
           ;
           the
           other
           the
           source
           of
           Evil
           ,
           under
           the
           name
           of
           Arimanius
           :
           Although
           it
           may
           appear
           from
           Theodorus
           ,
           in
           his
           Book
           a
           of
           the
           
             Persian
             Magick
          
           ,
           that
           both
           (
           according
           to
           Zarasdas
           or
           Zoroaster
           )
           were
           the
           off-spring
           of
           Zaruam
           ,
           who
           was
           own'd
           as
           the
           Prince
           of
           all
           things
           ,
           and
           the
           Father
           of
           Hormisda
           and
           Satanas
           ,
           and
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           Fortune
           .
           Such
           Idolatry
           is
           likewise
           charged
           on
           the
           Americans
           of
           Mexico
           ,
           who
           are
           reported
           
             (
             b
          
           )
           to
           have
           had
           Two
           thousand
           gods
           ,
           and
           amongst
           them
           two
           principal
           ones
           ,
           Tezcatlipuca
           the
           
           god
           of
           providence
           ,
           and
           Vitzilopuchtli
           the
           god
           of
           the
           wars
           .
           It
           may
           be
           that
           there
           was
           a
           Deity
           own'd
           by
           them
           superiour
           to
           both
           these
           :
           For
           what
           else
           was
           intended
           by
           that
           great
           and
           superiour
           Image
           plac'd
           on
           the
           top
           of
           the
           Chappel
           of
           Idols
           c
           in
           the
           City
           of
           Mexico
           ?
           It
           was
           either
           the
           Statue
           of
           the
           Supreme
           God
           ,
           or
           of
           the
           supreme
           Demon
           of
           their
           Precinct
           .
           And
           why
           should
           it
           not
           be
           thought
           that
           Mexico
           own'd
           one
           God
           as
           well
           
             as
             Peru
          
           ,
           in
           which
           the
           Soveraign
           Principle
           (
           as
           Acosta
           instructeth
           us
           )
           was
           called
           Pachacamac
           and
           Viracocha
           ,
           inferiour
           to
           whom
           they
           esteemed
           the
           Sun
           and
           Thunder
           ,
           their
           two
           Principles
           ,
           (
           as
           I
           guess
           )
           of
           Good
           and
           Evil.
           
        
         
           In
           the
           next
           place
           ,
           the
           Idolater
           giveth
           to
           some
           other
           object
           ,
           that
           Honour
           which
           might
           have
           been
           communicated
           by
           Gods
           Authority
           ,
           but
           hath
           been
           entirely
           reserved
           by
           his
           Wisdom
           ,
           whilest
           no
           actual
           communication
           of
           it
           hath
           been
           any
           way
           declared
           .
           This
           impiety
           of
           his
           is
           likewise
           of
           two
           kinds
           .
           For
           he
           giveth
           the
           
           Honour
           which
           God
           hath
           wholly
           reserved
           ,
           to
           some
           other
           object
           ,
           either
           with
           respect
           to
           some
           inherent
           Power
           with
           which
           he
           supposeth
           it
           to
           be
           indu'd
           by
           God
           ;
           or
           with
           regard
           to
           some
           external
           Relation
           which
           he
           supposeth
           to
           be
           owned
           by
           him
           .
           In
           the
           first
           kind
           the
           barbarous
           Goths
           offended
           ,
           whilst
           they
           worshipped
           Nocca
           a
           [
           a
           kind
           of
           Neptune
           amongst
           them
           ]
           as
           one
           to
           whom
           a
           superiour
           Power
           had
           committed
           the
           government
           of
           their
           Seas
           and
           Rivers
           ;
           whil'st
           that
           Idol
           possibly
           ,
           had
           not
           so
           much
           virtue
           communicated
           to
           him
           ,
           as
           might
           still
           one
           puff
           of
           Wind
           ,
           or
           crush
           a
           Bubble
           .
           In
           the
           second
           kind
           ,
           they
           would
           have
           transgressed
           ,
           who
           in
           the
           Temple
           of
           Dagon
           should
           have
           done
           Religious
           ,
           though
           relative
           and
           inferiour
           ,
           reverence
           to
           his
           shapeless
           Trunk
           ,
           or
           even
           to
           his
           Statue
           in
           the
           perfection
           of
           its
           beauty
           ;
           God
           having
           never
           own'd
           it
           as
           his
           Image
           ,
           or
           the
           Image
           of
           any
           Deity
           ,
           or
           Angel
           ,
           substituted
           by
           him
           .
        
         
           Lastly
           ,
           The
           Idolater
           giveth
           Honour
           to
           an
           Object
           which
           God
           owneth
           and
           replenisheth
           sometimes
           with
           virtue
           ,
           in
           the
           quality
           of
           the
           Fountain
           of
           that
           Virtue
           ;
           whilst
           God
           hath
           not
           indued
           it
           with
           that
           constant
           Power
           in
           it self
           ,
           but
           used
           it
           as
           the
           instrument
           of
           his
           Works
           .
           The
           Power
           which
           healeth
           Diseases
           not
           curable
           by
           Physick
           ,
           doth
           not
           so
           essentially
           belong
           to
           the
           Prerogative
           of
           God
           ,
           that
           he
           cannot
           communicate
           it
           perpetually
           to
           Angel
           or
           Man
           ,
           and
           invest
           him
           in
           it
           ,
           without
           diminution
           of
           his
           own
           Omnipotence
           .
           For
           it
           implyeth
           not
           a
           contradiction
           ,
           for
           a
           creature
           to
           be
           able
           to
           alter
           the
           whole
           Texture
           of
           so
           little
           a
           frame
           as
           mans
           body
           :
           Neither
           is
           it
           impossible
           for
           man
           to
           be
           ,
           by
           God
           ,
           indued
           with
           a
           knowledg
           ,
           which
           in
           a
           certain
           precinct
           ,
           may
           ,
           by
           signs
           in
           nature
           ,
           to
           men
           unknown
           ,
           and
           past
           their
           finding
           out
           ,
           foretel
           several
           accidents
           which
           God
           determineth
           not
           to
           over-rule
           ;
           such
           as
           
           Plagues
           ,
           or
           healthful
           Seasons
           ;
           Famine
           or
           Plenty
           :
           For
           this
           knowledg
           ,
           though
           it
           is
           not
           mans
           natural
           Talent
           ,
           is
           not
           Omniscience
           .
           Yet
           whil'st
           this
           is
           done
           by
           Gods
           immediate
           Power
           ,
           and
           man
           is
           but
           instrumental
           in
           it
           ,
           he
           becomes
           an
           Idolater
           ,
           who
           owneth
           and
           thanketh
           man
           as
           the
           efficient
           cause
           .
           And
           he
           is
           guilty
           two
           ways
           :
           Either
           whilst
           he
           owneth
           the
           Instrument
           as
           the
           efficient
           Cause
           ,
           during
           the
           time
           that
           God
           maketh
           use
           of
           it
           ,
           or
           after
           God
           hath
           ceased
           to
           work
           by
           it
           .
           In
           the
           first
           kind
           ,
           the
           Impotent
           people
           ,
           who
           were
           healed
           at
           the
           Pool
           of
           Bethesda
           ,
           had
           offended
           ,
           if
           they
           had
           given
           thanks
           to
           the
           Angel
           as
           to
           the
           principal
           Physician
           .
           And
           against
           this
           kind
           of
           Idolatry
           St.
           Peter
           gave
           caution
           ,
           when
           seeing
           the
           multitude
           transported
           with
           admiration
           at
           the
           recovery
           of
           the
           Cripple
           ,
           a
           He
           thus
           bespake
           them
           ,
           
             Ye
             men
             of
             Israel
             ,
             why
             marvel
             ye
             at
             this
             ?
             or
             why
             look
             you
             so
             earnestly
             on
             us
             ,
             as
             though
             by
             our
             own
             power
             ,
             or
             holiness
             ,
             we
             had
             made
             this
             man
             to
             walk
             ?
          
           The
           offence
           of
           the
           second
           kind
           is
           much
           greater
           than
           this
           first
           ,
           because
           it
           doth
           not
           only
           give
           to
           Gods
           Instrument
           the
           honour
           due
           to
           the
           Divine
           Efficient
           Cause
           ;
           but
           it
           also
           giveth
           Divine
           honour
           to
           that
           ,
           which
           is
           not
           now
           so
           much
           as
           the
           Instrument
           by
           which
           God
           worketh
           .
           And
           this
           becomes
           a
           very
           Idol
           indeed
           ,
           a
           vanity
           or
           lie
           ,
           or
           nothing
           at
           all
           of
           that
           which
           it
           is
           esteemed
           to
           be
           .
           The
           Magical
           Rod
           in
           the
           Temple
           of
           Isis
           ,
           in
           imitation
           of
           that
           of
           Moses
           ,
           was
           but
           an
           Idol
           ,
           if
           it
           was
           an
           Instrument
           of
           any
           wonders
           ;
           for
           it
           was
           not
           the
           Rod
           of
           God
           ,
           but
           of
           a
           Demon.
           This
           matter
           may
           also
           be
           illustrated
           ,
           both
           by
           the
           instance
           of
           the
           Brazen
           Serpent
           set
           up
           by
           one
           of
           Gods
           Vicegerents
           ,
           and
           ,
           upon
           its
           abuse
           ,
           destroyed
           by
           another
           ;
           and
           by
           that
           of
           the
           Cup
           of
           Joseph
           .
           This
           Cup
           by
           which
           he
           Divined
           ,
           was
           ,
           probably
           ,
           an
           instrument
           used
           in
           some
           Sacrifice
           ,
           some
           drink-offering
           ;
           and
           in
           the
           use
           of
           
           which
           God
           vouchsafed
           him
           a
           Spirit
           of
           Prophesie
           ,
           with
           relation
           to
           the
           affairs
           of
           Egypt
           .
           Now
           if
           the
           Egyptians
           afterward
           made
           use
           of
           this
           Cup
           ,
           or
           any
           other
           in
           form
           of
           it
           ,
           without
           any
           precept
           or
           promise
           from
           God
           Almighty
           ;
           and
           trusted
           in
           it
           ,
           as
           in
           the
           cause
           of
           Divination
           ,
           they
           then
           were
           Idolaters
           in
           this
           last
           kind
           of
           that
           impiety
           .
           And
           this
           ,
           one
           would
           think
           ,
           was
           the
           Egyptian
           practice
           ,
           who
           readeth
           Lucian
           in
           his
           Book
           of
           Sacrifices
           ,
           a
           and
           observeth
           him
           there
           deriding
           the
           Egyptians
           ,
           because
           they
           made
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           ,
           a
           drinking
           Pot
           ,
           a
           God.
           And
           such
           a
           Cup
           may
           that
           be
           thought
           ,
           which
           is
           described
           in
           the
           hand
           of
           Isis
           in
           her
           Mystical
           Table
           ,
           rather
           than
           a
           Measure
           ,
           as
           Pignorius
           contendeth
           ;
           as
           likewise
           that
           mentioned
           by
           Arnobius
           b
           in
           the
           right
           hand
           of
           Bacchus
           ,
           who
           often
           makes
           a
           Figure
           in
           the
           forementioned
           .
           Table
           .
           But
           this
           ,
           as
           it
           referreth
           to
           Joseph
           ,
           is
           but
           conjecture
           ;
           scarce
           so
           much
           as
           opinion
           :
           I
           therefore
           dismiss
           it
           .
           Yet
           I
           must
           not
           dismiss
           the
           Argument
           it self
           ,
           till
           I
           have
           further
           distinguished
           both
           concerning
           the
           Objects
           or
           Idols
           of
           that
           Honour
           which
           is
           given
           from
           God
           ;
           and
           the
           ways
           by
           which
           it
           is
           translated
           from
           the
           proper
           to
           the
           false
           Deity
           .
        
         
           These
           Idols
           are
           either
           Personal
           ,
           Internal
           ,
           or
           External
           Objects
           .
           By
           Personal
           Objects
           ,
           I
           mean
           the
           Idolaters
           themselves
           ,
           who
           become
           their
           own
           Statues
           ,
           and
           worship
           their
           very
           selves
           by
           the
           estimation
           they
           have
           of
           their
           Persons
           ,
           as
           Christs
           ,
           or
           of
           their
           Souls
           as
           real
           portions
           of
           the
           Essence
           of
           God
           ;
           the
           fancy
           of
           some
           followers
           of
           Plotinus
           of
           old
           ,
           who
           said
           ,
           
             Their
             Souls
             at
             death
             returned
             to
             the
             seminal
             Reason
             ;
          
           and
           of
           some
           Quakers
           at
           this
           time
           ,
           who
           say
           ,
           as
           
             Edward
             Burroughs
          
           c
           the
           morning
           before
           he
           departed
           this
           Life
           ,
           
             That
             his
             Soul
             and
             Spirit
             was
             centred
             in
             its
             own
             being
             with
             God.
             
          
        
         
         
           Internal
           Objects
           are
           the
           false
           Idea's
           which
           are
           set
           up
           in
           the
           fancy
           ,
           instead
           of
           God
           and
           his
           Divine
           perfections
           .
           For
           he
           who
           fancieth
           God
           under
           the
           Idea
           of
           Indefinite
           Amplitude
           or
           Extension
           of
           matter
           ,
           or
           of
           Light
           or
           Flame
           ;
           or
           under
           the
           notion
           of
           an
           irresistible
           Tyrant
           ;
           and
           applies
           himself
           to
           him
           as
           such
           ,
           without
           the
           use
           of
           any
           visible
           external
           Statue
           or
           Picture
           ;
           is
           as
           certainly
           an
           Idolater
           ,
           as
           he
           who
           worshippeth
           a
           Graven
           Image
           ;
           for
           he
           giveth
           Divine
           Honour
           to
           an
           Idea
           which
           is
           not
           Divine
           .
           Only
           here
           ,
           the
           Scene
           being
           internal
           in
           the
           Fancy
           ,
           the
           scandal
           of
           the
           sin
           is
           thereby
           abated
           .
        
         
           External
           Objects
           ,
           are
           such
           which
           have
           a
           subsistence
           distinct
           from
           the
           Phantasms
           which
           are
           by
           motion
           impressed
           on
           the
           Brain
           .
           And
           the
           Catalogue
           of
           these
           is
           a
           kind
           of
           Inventory
           of
           nature
           .
           I
           will
           here
           give
           only
           a
           summary
           account
           of
           them
           ,
           for
           the
           particulars
           are
           endless
           .
           Idolaters
           have
           worshipped
           Universal
           Nature
           ,
           the
           Soul
           of
           the
           World
           ,
           Angels
           ,
           the
           Souls
           of
           men
           departed
           ;
           either
           by
           themselves
           ,
           or
           in
           union
           with
           some
           Star
           or
           other
           Body
           .
           They
           have
           likewise
           worshipped
           the
           Heavens
           ,
           and
           in
           them
           both
           particular
           Luminaries
           and
           Constellations
           ;
           the
           Atmosphere
           ,
           and
           in
           it
           the
           Meteors
           and
           Fowls
           of
           the
           Air
           ;
           the
           Earth
           ,
           and
           in
           it
           Man
           ,
           together
           with
           the
           accidents
           of
           which
           he
           is
           the
           subject
           ,
           such
           as
           Fortitude
           and
           Justice
           ,
           Peace
           and
           War.
           And
           further
           ,
           on
           earth
           they
           have
           deified
           Beasts
           ,
           Birds
           ,
           Insects
           ,
           Plants
           ,
           Groves
           ,
           Hills
           ,
           artificial
           and
           artless
           Pillars
           and
           Statues
           ,
           Pictures
           and
           Hieroglyphics
           [
           mean
           as
           that
           of
           the
           Scaribee
           a
           it self
           ,
           resembling
           the
           Sun
           so
           many
           ways
           ,
           as
           Porphyrie
           fancieth
           ]
           together
           with
           divers
           fossils
           and
           terrestrial
           Fire
           .
           They
           have
           furthermore
           adored
           the
           Water
           [
           particularly
           that
           fruitful
           one
           of
           the
           Nile
           ]
           and
           in
           it
           ,
           the
           Fishes
           and
           Serpents
           and
           Insects
           ;
           as
           likewise
           the
           creatures
           which
           are
           doubtful
           
           Inhabitants
           of
           either
           Element
           ;
           such
           as
           the
           Crocodile
           in
           
             Egypt
             .
             Kircher
          
           a
           hath
           found
           the
           Temples
           of
           many
           of
           these
           Idols
           ,
           even
           in
           that
           polite
           Nation
           of
           China
           :
           For
           he
           hath
           a
           Scheme
           containing
           the
           Temple
           
             of
             the
             Queen
             of
             Heaven
             ,
             the
             Temple
             of
             Heaven
             ,
             the
             Altar
             of
             Heaven
             ,
             the
             Temple
             of
             Demons
             and
             Spirits
             ,
             the
             Temple
             of
             the
             Planet
             Mars
             ,
             the
             Altar
             of
             the
             God
             of
             Rain
             ,
             the
             Altar
             of
             the
             King
             of
             Birds
             ,
             the
             Altar
             of
             the
             Earth
             ,
             the
             Temple
             of
             the
             President
             of
             Woods
             ,
             the
             Temple
             of
             Mountains
             and
             Rivers
             ,
             the
             Temple
             of
             the
             Spirit
             of
             Medicine
             ,
             the
             Temple
             of
             Gratitude
             ,
             and
             of
             Peace
             ,
             the
             Temple
             of
             the
             President
             of
             Mice
             ,
             and
             of
             the
             Dragon
             of
             the
             Sea.
             
          
           Menander
           ,
           from
           Epicharmus
           b
           summeth
           up
           the
           Idols
           of
           the
           World
           under
           these
           fewer
           heads
           ,
           of
           the
           Wind
           ,
           the
           Water
           ,
           the
           Sun
           ,
           the
           Earth
           ,
           the
           Fire
           .
           But
           he
           is
           therefore
           deficient
           in
           his
           computation
           ;
           neither
           was
           it
           his
           purpose
           to
           make
           it
           accurate
           .
           Thus
           the
           Image
           of
           God
           who
           made
           all
           things
           ,
           has
           (
           as
           in
           a
           broken
           mirror
           )
           been
           beheld
           ,
           without
           due
           attention
           ,
           in
           the
           several
           parts
           of
           the
           frame
           of
           the
           World
           ,
           and
           by
           the
           foolish
           Idolater
           distinctly
           adored
           :
           And
           this
           adoration
           being
           used
           towards
           external
           Objects
           ,
           and
           not
           confined
           to
           mans
           secret
           thoughts
           ,
           hath
           with
           the
           more
           success
           and
           scandalous
           dishonour
           to
           God
           ,
           been
           propagated
           in
           the
           World.
           And
           this
           remindeth
           me
           of
           the
           distinction
           which
           I
           designed
           also
           to
           make
           ,
           betwixt
           the
           ways
           by
           which
           Gods
           Honour
           is
           derived
           on
           creatures
           .
           For
           it
           is
           either
           done
           by
           the
           inward
           estimation
           of
           the
           mind
           ,
           directing
           its
           intention
           in
           an
           Act
           or
           course
           of
           internal
           Worship
           ;
           or
           by
           the
           external
           signs
           of
           Religious
           Reverence
           .
           It
           is
           done
           by
           both
           these
           together
           ,
           or
           by
           either
           of
           them
           apart
           .
           There
           is
           no
           publick
           worship
           without
           manifest
           signs
           of
           it
           ;
           the
           heart
           in
           it self
           not
           being
           discern'd
           by
           mans
           eye
           ,
           but
           
           discovering
           it self
           by
           external
           tokens
           .
           
             The
             Ifraelites
             (
             saith
             St.
             Cyril
             )
             worshipped
             the
             Calf
             ;
             and
             they
             did
             it
             ,
             
               by
               crying
               out
               these
               are
               thy
               gods
               (
               f
               )
               .
            
          
           
           .
           In
           them
           the
           mind
           and
           the
           outward
           signs
           of
           it
           went
           together
           .
           But
           others
           ,
           by
           the
           meer
           outward
           shews
           of
           Adoration
           ,
           how
           unconcern'd
           soever
           they
           may
           have
           kept
           their
           minds
           ,
           have
           committed
           Idolatry
           :
           Such
           as
           the
           Thurificati
           in
           the
           Primitive
           Church
           ,
           who
           believing
           the
           Gospel
           ,
           offered
           Incense
           before
           an
           Heathen
           Idol
           ;
           that
           being
           made
           a
           sign
           of
           their
           departure
           from
           Christianity
           ,
           and
           their
           approbation
           of
           Gentilism
           .
           They
           thereby
           did
           an
           act
           of
           open
           dishonour
           to
           the
           true
           God
           ;
           and
           they
           used
           external
           means
           apt
           to
           incline
           others
           ,
           either
           to
           worship
           Idols
           instead
           of
           Him
           ,
           or
           to
           confirm
           them
           ,
           if
           they
           were
           already
           Idolaters
           ,
           in
           their
           detestable
           profaneness
           .
           Such
           Idolaters
           (
           it
           may
           be
           )
           were
           some
           Englishmen
           ,
           who
           went
           to
           Sea
           with
           Mr.
           Davis
           ,
           in
           the
           Reign
           of
           Queen
           Elizabeth
           ,
           in
           order
           to
           the
           discovery
           of
           a
           North-West
           passage
           to
           
             Cataia
             ,
             China
          
           ,
           and
           East-India
           .
           On
           the
           29th
           of
           July
           ,
           in
           the
           year
           1585
           ,
           b
           they
           discovered
           Land
           in
           64
           degrees
           and
           15
           minutes
           of
           Latitude
           bearing
           North-East
           from
           them
           .
           They
           found
           this
           Land
           an
           heap
           of
           Islands
           ,
           on
           one
           of
           which
           they
           went
           on
           shoar
           .
           There
           some
           few
           of
           the
           Natives
           made
           towards
           them
           ;
           and
           amongst
           that
           little
           herd
           of
           barbarous
           people
           ,
           one
           pointed
           first
           upwards
           wirh
           his
           hand
           to
           the
           Sun
           ,
           and
           then
           smote
           his
           breast
           with
           very
           vehement
           force
           .
           The
           English
           aptly
           interpreting
           this
           sign
           as
           an
           acknowledgment
           of
           the
           Deity
           of
           the
           Sun
           ,
           and
           an
           Oath
           by
           that
           Idol
           ,
           of
           fidelity
           and
           peace
           ,
           used
           the
           same
           sign
           themselves
           ;
           gaining
           thereby
           Friendship
           and
           Traffick
           with
           a
           few
           Salvage
           People
           ,
           at
           the
           expence
           of
           the
           most
           valuable
           thing
           ,
           the
           Honour
           of
           God.
           
        
         
           Of
           this
           external
           Honour
           ,
           he
           is
           jealous
           ,
           and
           he
           reserved
           
           it
           to
           himself
           ,
           amongst
           the
           Jews
           whom
           he
           had
           espoused
           ,
           by
           express
           command
           ,
           saying
           ,
           
             Lo
             tischtachaveh
          
           ,
           Thou
           shalt
           not
           ,
           before
           an
           Image
           or
           Idol
           ,
           put
           thy
           Body
           into
           such
           a
           figure
           ,
           as
           is
           a
           sign
           of
           worship
           .
           In
           the
           same
           sence
           ought
           to
           be
           interpreted
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           of
           the
           Seventy
           
             [
             Thou
             shalt
             not
             bow
             down
             ;
             ]
          
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           not
           denoting
           there
           ,
           a
           meer
           act
           of
           the
           mind
           ,
           but
           of
           the
           body
           ,
           either
           by
           bowing
           of
           its
           whole
           frame
           ,
           or
           its
           head
           ,
           or
           knee
           ,
           or
           (
           which
           the
           notation
           of
           the
           word
           particularly
           importeth
           )
           by
           the
           kissing
           of
           the
           hand
           ,
           a
           a
           common
           ceremony
           among
           the
           Gentile
           Idolaters
           ;
           and
           ancient
           as
           the
           times
           of
           Job
           b
           Three
           ways
           of
           exhibiting
           such
           external
           reverence
           are
           suggested
           by
           the
           Psalmist
           c
           ,
           where
           he
           calls
           upon
           the
           people
           ,
           to
           worship
           with
           prostration
           ,
           to
           bow
           ,
           to
           kneel
           before
           God
           their
           Creator
           .
           For
           the
           sake
           of
           external
           worship
           ,
           solemn
           Days
           and
           publick
           Assemblies
           have
           in
           great
           part
           been
           appointed
           :
           By
           it
           ,
           our
           Light
           (
           which
           retained
           in
           the
           heart
           only
           ,
           is
           as
           a
           Lamp
           burning
           in
           a
           Sepulchre
           ,
           )
           doth
           so
           conspicuously
           shine
           before
           men
           ,
           that
           it
           induceth
           them
           to
           an
           happy
           consent
           in
           glorifying
           God
           with
           us
           .
           By
           it
           ,
           is
           maintain'd
           the
           visible
           Society
           of
           Gods
           Church
           ,
           whose
           outward
           communion
           is
           preserved
           by
           the
           external
           signs
           of
           words
           ,
           gestures
           and
           actions
           ,
           relating
           to
           the
           Christian
           Religion
           ,
           and
           making
           up
           the
           profession
           of
           it
           .
           This
           Communion
           he
           ,
           in
           effect
           ,
           renounceth
           ,
           who
           pretending
           to
           the
           heart
           of
           a
           Christian
           ,
           hath
           the
           tongue
           of
           a
           Blasphemer
           ,
           or
           the
           gesture
           of
           an
           Idolater
           :
           who
           ,
           whatsoever
           secret
           thoughts
           he
           entertaineth
           concerning
           God
           ,
           saith
           openly
           of
           him
           ,
           that
           he
           is
           not
           Supreme
           :
           or
           ,
           what
           inward
           hatred
           soever
           he
           conceiveth
           against
           Idols
           ,
           sitteth
           in
           their
           Temples
           ,
           and
           eateth
           of
           their
           Sacrifice
           .
           
             External
             Ceremonies
             (
             as
             is
             said
             d
             by
             the
             Fathers
             of
             the
             Synod
             of
             Rhemes
             )
             are
             therefore
             appointed
             ,
             
             that
             by
             them
             a
             declaration
             may
             be
             made
             of
             our
             affection
             towards
             God.
             
          
           And
           common
           Reason
           teacheth
           ,
           that
           by
           giving
           away
           the
           outward
           signs
           of
           worship
           ,
           we
           are
           prodigal
           of
           the
           internal
           Honour
           of
           God
           ,
           which
           cannot
           be
           preserved
           or
           advanced
           amongst
           Societies
           of
           men
           ,
           meerly
           by
           a
           secret
           and
           invisible
           Intention
           .
        
         
           Hitherto
           I
           have
           pursued
           the
           notion
           of
           Idolatry
           in
           a
           positive
           way
           ,
           according
           to
           the
           proper
           nature
           of
           Worship
           ,
           in
           which
           the
           Act
           passeth
           towards
           the
           Object
           .
           But
           it
           may
           not
           be
           amiss
           to
           take
           a
           little
           notice
           of
           a
           kind
           of
           negative
           impiety
           ,
           which
           precedeth
           this
           positive
           false-worship
           ;
           and
           to
           which
           ,
           some
           it
           may
           be
           would
           give
           the
           name
           of
           negative
           Idolatry
           .
           I
           mean
           by
           this
           ,
           that
           denial
           of
           any
           thing
           in
           the
           Idea
           of
           God
           which
           is
           proper
           to
           it
           ,
           succeeded
           by
           a
           Worship
           of
           Him
           according
           to
           that
           maimed
           and
           unagreeable
           Idea
           .
           For
           the
           Idea
           of
           God
           being
           so
           intire
           that
           ,
           by
           any
           diminution
           ,
           it
           becometh
           the
           Idea
           of
           something
           else
           ;
           he
           that
           first
           removes
           part
           of
           the
           Idea
           ,
           and
           then
           adores
           the
           remainder
           ;
           adores
           ,
           as
           God
           ,
           that
           which
           is
           not
           like
           him
           .
           He
           ,
           for
           instance
           sake
           ,
           who
           denies
           the
           constancy
           of
           Gods
           knowledg
           of
           human
           affairs
           ,
           yet
           worships
           him
           at
           certain
           times
           ,
           in
           which
           he
           owneth
           him
           to
           have
           that
           knowledg
           (
           after
           the
           manner
           of
           those
           foolish
           Gentiles
           who
           worshipped
           the
           Sun
           by
           day
           ,
           and
           revelled
           by
           night
           when
           they
           thought
           he
           saw
           not
           ;
           )
           such
           a
           one
           ,
           by
           breaking
           of
           such
           a
           necessary
           part
           of
           Gods
           Idea
           ,
           as
           renders
           it
           not
           his
           Image
           ,
           and
           yet
           adoring
           it
           as
           such
           ,
           first
           makes
           an
           Idol
           ,
           and
           then
           doth
           it
           homage
           .
           So
           the
           god
           of
           the
           Muggletonians
           rob'd
           of
           his
           Spirituality
           ,
           immensity
           ,
           subsistences
           ;
           what
           is
           he
           but
           their
           Idol
           ?
        
         
           The
           Premisses
           being
           considered
           ,
           it
           will
           thence
           follow
           That
           in
           giving
           the
           Honour
           of
           God
           ,
           supreme
           or
           subordinate
           ,
           to
           any
           other
           thing
           ,
           be
           it
           internal
           Idea
           ,
           or
           personal
           
           Principle
           ,
           or
           outward
           Object
           ,
           with
           respect
           to
           any
           supposed
           ,
           inherent
           ,
           Divine
           Power
           ,
           original
           or
           derived
           ,
           or
           to
           any
           external
           Relation
           ,
           by
           internal
           worship
           ,
           and
           by
           the
           external
           signs
           of
           it
           ,
           or
           by
           either
           of
           them
           ,
           consisteth
           the
           Notion
           of
           Idolatry
           ;
           the
           thing
           designed
           in
           this
           Chapter
           .
        
      
       
         
           CHAP.
           III.
           
             Of
             the
             Causes
             and
             Occasions
             of
             Idolatry
             in
             the
             World.
             
          
        
         
           IT
           hath
           appeared
           in
           the
           foregoing
           Chapter
           ,
           what
           kind
           of
           evil
           Idolatry
           is
           and
           how
           it
           hath
           spread
           it self
           into
           numberless
           branches
           .
           In
           this
           Chapter
           ,
           my
           purpose
           is
           to
           proceed
           further
           ,
           and
           to
           inquire
           into
           the
           Root
           of
           it
           ,
           and
           to
           consider
           from
           what
           Causes
           and
           Occasions
           it
           hath
           sprung
           ;
           and
           on
           what
           rotten
           and
           irrational
           grounds
           it
           is
           bottom'd
           .
           The
           general
           Cause
           of
           Idolatry
           ,
           is
           the
           degenerate
           estate
           of
           the
           Soul
           ,
           exerting
           it self
           in
           the
           headiness
           of
           the
           Will
           ,
           which
           hurrieth
           men
           to
           folly
           ,
           under
           the
           wild
           conduct
           of
           Imagination
           and
           Sense
           .
           The
           Scripture
           calleth
           this
           distemper
           ,
           
             The
             vanity
             of
             the
             mind
          
           ;
           and
           to
           it
           it
           ascribeth
           the
           Worship
           of
           Idols
           .
           Of
           such
           Worshippers
           St.
           Paul
           observeth
           ,
           a
           
             That
             when
             they
             knew
             God
          
           ,
           [
           or
           had
           means
           of
           knowing
           him
           ,
           by
           the
           reasoning
           of
           their
           minds
           ,
           excited
           by
           the
           beauty
           ,
           order
           ,
           and
           excellence
           of
           his
           Works
           of
           Creation
           and
           Providence
           ]
           ,
           
             they
             glorified
             him
             not
             as
             God
             ,
             neither
             were
             thankful
             ;
             but
             became
             vain
             in
             their
             imagination
             ,
             and
             their
             foolish
             heart
             was
             darkened
             .
          
           In
           this
           estate
           of
           moral
           darkness
           they
           mistook
           ,
           and
           confounded
           the
           Objects
           they
           met
           
           with
           ;
           and
           honoured
           the
           Creature
           instead
           of
           God.
           
        
         
           It
           is
           difficult
           ,
           if
           not
           impossible
           ,
           at
           this
           distance
           from
           persons
           and
           things
           ,
           to
           tell
           the
           causes
           and
           occasions
           of
           all
           their
           mistakes
           :
           Neither
           could
           it
           have
           been
           done
           fully
           by
           the
           wisest
           of
           those
           times
           .
           For
           the
           love
           of
           Idols
           in
           some
           ,
           like
           that
           of
           Persons
           in
           others
           ,
           was
           an
           unaccountable
           passion
           .
           That
           therefore
           which
           I
           here
           undertake
           ,
           is
           not
           a
           full
           ,
           certain
           ,
           and
           manifest
           ;
           but
           a
           competent
           ,
           and
           probable
           account
           .
        
         
           Those
           who
           worshipped
           Universal
           nature
           as
           an
           entire
           Object
           ,
           or
           the
           several
           visible
           parts
           of
           it
           distinctly
           ,
           were
           led
           to
           such
           adoration
           ,
           by
           one
           more
           general
           Cause
           ,
           and
           by
           divers
           which
           were
           more
           special
           .
           The
           more
           general
           cause
           of
           the
           worship
           of
           material
           nature
           ,
           either
           in
           its
           own
           form
           ,
           or
           in
           the
           shapes
           put
           upon
           it
           by
           Art
           ,
           is
           the
           natural
           inclination
           of
           the
           mind
           in
           this
           body
           to
           help
           it self
           by
           sensible
           Objects
           .
           The
           substance
           of
           God
           Almighty
           is
           not
           an
           Object
           which
           our
           mind
           can
           comprehend
           ,
           much
           less
           is
           our
           acutest
           sight
           able
           to
           reach
           it
           .
           This
           Principle
           many
           own'd
           amongst
           the
           Heathens
           .
           Such
           were
           they
           mention'd
           by
           Porphyrie
           b
           who
           ,
           that
           they
           might
           signify
           the
           invisibility
           of
           Gods
           Essence
           ,
           painted
           his
           Statues
           with
           black
           .
           Such
           were
           the
           Egyptians
           ,
           remembred
           by
           Plutarch
           ,
           who
           did
           therefore
           make
           the
           Crocodile
           an
           emblem
           of
           God
           ,
           because
           that
           creature
           ,
           by
           the
           help
           of
           a
           pellucid
           membrane
           descending
           from
           his
           forehead
           ,
           was
           able
           (
           as
           they
           vulgarly
           conceited
           )
           to
           see
           with
           closed
           eyes
           ,
           without
           being
           seen
           .
           Now
           man
           living
           ,
           as
           it
           were
           ,
           in
           the
           confines
           of
           Heaven
           and
           Earth
           ,
           his
           coelestial
           mind
           being
           united
           to
           a
           body
           of
           gross
           flesh
           and
           blood
           ;
           his
           understanding
           receiveth
           instruction
           through
           the
           gates
           of
           the
           outward
           senses
           ,
           and
           is
           ,
           in
           especial
           manner
           ,
           assisted
           by
           Phantasms
           which
           Light
           pictureth
           in
           the
           Brain
           .
           This
           frame
           of
           man
           rendreth
           him
           covetous
           in
           his
           speculations
           ,
           
           of
           the
           help
           of
           some
           external
           and
           visible
           Object
           .
           And
           amongst
           the
           numerous
           progeny
           of
           mankind
           ,
           there
           are
           very
           few
           heads
           metaphysical
           enough
           for
           that
           Proverb
           of
           the
           Arabians
           a
           ;
           
             Shut
             up
             the
             five
             Windows
             ,
             that
             the
             House
             may
             be
             fill'd
             with
             Light.
          
           It
           is
           the
           same
           thing
           to
           the
           vulgar
           ,
           not
           to
           appear
           ,
           and
           not
           to
           be
           ;
           and
           they
           would
           therefore
           have
           a
           visible
           Deity
           ,
           and
           one
           who
           might
           in
           a
           more
           bodily
           manner
           be
           present
           with
           them
           .
           For
           this
           Reason
           ,
           when
           Osiris
           was
           worshipped
           throughout
           Egypt
           ,
           and
           his
           living
           Image
           was
           visible
           only
           in
           the
           superior
           part
           of
           it
           ,
           the
           Metropolis
           of
           Memphis
           ;
           the
           Priests
           took
           occasion
           to
           set
           on
           foot
           a
           Schism
           ;
           and
           those
           of
           Heliopolis
           would
           also
           have
           a
           sacred
           Bull
           ,
           that
           their
           Deity
           might
           be
           as
           visible
           and
           present
           to
           them
           ,
           as
           to
           the
           other
           Egyptians
           .
           This
           Reason
           the
           Brachman
           gave
           to
           
             Monsieur
             Bernier
          
           b
           for
           the
           erection
           of
           the
           Statues
           of
           Brahma
           ,
           and
           of
           other
           Deiitas
           or
           Deities
           :
           To
           wit
           ,
           
             That
             something
             might
             be
             before
             the
             eyes
             of
             the
             worshipper
             ,
             for
             the
             fixing
             of
             his
             mind
             .
          
           Of
           the
           like
           temper
           were
           the
           Heathens
           spoken
           of
           by
           Lactantius
           in
           his
           second
           Book
           of
           the
           
             Origine
             of
             Error
          
           ,
           c
           
             They
             were
             jealous
             lest
             all
             their
             Religion
             should
             be
             a
             vain
             beating
             of
             the
             Air
             ,
             if
             they
             saw
             nothing
             present
             which
             they
             might
             adore
             .
          
        
         
           This
           Affection
           then
           for
           Sense
           ,
           this
           wisdom
           of
           the
           Flesh
           ,
           is
           a
           general
           Cause
           of
           the
           Worship
           of
           material
           Idols
           .
           But
           they
           being
           of
           divers
           kinds
           ,
           have
           accordingly
           divers
           more
           special
           Causes
           .
        
         
           Such
           who
           worshipped
           Universal
           Nature
           ,
           or
           the
           Systeme
           of
           the
           material
           World
           ,
           perceived
           first
           that
           there
           was
           excellency
           in
           the
           several
           parts
           of
           it
           ;
           and
           then
           ,
           to
           make
           up
           the
           grandeur
           and
           perfection
           of
           the
           Idea
           ,
           they
           joyned
           them
           alltogether
           into
           one
           Divine
           Being
           .
           Thus
           ,
           probably
           ,
           did
           Idolaters
           :
           But
           Atheists
           also
           serv'd
           themselves
           on
           this
           Pretence
           ,
           as
           they
           do
           at
           this
           day
           ,
           
           seldome
           receding
           from
           any
           profitable
           Art.
           Such
           a
           one
           of
           old
           ,
           was
           Pliny
           ,
           who
           maketh
           God
           and
           Nature
           the
           same
           a
           .
           And
           such
           a
           one
           ,
           in
           these
           times
           ,
           is
           the
           bold
           Author
           of
           
             Tractatus
             Theologico-politicus
          
           ,
           b
           who
           defineth
           God
           ,
           the
           infinite
           power
           of
           matter
           .
        
         
           Those
           who
           worshipped
           Nature
           in
           the
           parts
           of
           it
           ,
           were
           such
           (
           as
           Pliny
           observeth
           )
           who
           laboured
           under
           a
           weakness
           and
           narrowness
           of
           imagination
           .
           It
           was
           his
           opinion
           c
           ,
           
             That
             frail
             and
             wearied
             mortality
             ,
             mindful
             of
             its
             own
             infirm
             condition
             ,
             distributed
             Nature
             into
             its
             several
             parts
             ,
             that
             every
             one
             might
             worship
             that
             portion
             of
             it
             which
             was
             useful
             to
             him
             .
          
           Usefulness
           ,
           indeed
           ,
           was
           a
           common
           motive
           ;
           And
           Cicero
           affirmeth
           (
           in
           his
           first
           Book
           of
           the
           
             Nature
             of
             the
             Gods
             )
             That
             the
             Egyptians
             consecrated
             no
             Beast
             ,
             from
             whence
             they
             did
             not
             derive
             some
             profit
             .
          
           And
           in
           his
           second
           Book
           of
           the
           same
           Argument
           ,
           he
           citeth
           it
           ,
           as
           the
           saying
           of
           Perseus
           the
           Scholar
           of
           
             Zeno
             ,
             That
             they
             were
             held
             to
             be
             Gods
             ,
             from
             whom
             great
             advantage
             accrued
             to
             mans
             life
             .
          
           Neither
           is
           there
           any
           name
           so
           commonly
           given
           ,
           amongst
           all
           Nations
           ,
           to
           Divine
           Power
           ,
           as
           that
           which
           signifieth
           the
           Goodness
           of
           it
           .
           Such
           is
           the
           ancient
           Kod
           of
           the
           Germans
           ,
           in
           the
           Vocabulary
           of
           Goldastus
           ,
           and
           their
           more
           modern
           Gott
           ,
           or
           God
           d
           which
           we
           have
           borrowed
           from
           them
           .
           But
           Usefulness
           ,
           though
           it
           was
           a
           very
           common
           motive
           ,
           yet
           it
           was
           not
           the
           only
           one
           which
           inclined
           the
           World
           to
           Idolatry
           .
           For
           that
           which
           ravished
           with
           its
           Beauty
           [
           as
           the
           Rainbow
           ,
           worshipped
           ,
           saith
           
             Josephus
             Acosta
          
           ,
           by
           the
           Peruvians
           ;
           though
           not
           by
           those
           of
           Egypt
           who
           dwelt
           under
           a
           serene
           Heaven
           ]
           :
           That
           which
           affrighted
           with
           its
           malignant
           Power
           ,
           [
           as
           the
           Thunder
           ,
           worshipped
           ,
           saith
           the
           same
           Acosta
           ,
           by
           the
           Yncas
           of
           Peru
           ;
           and
           by
           the
           ancient
           Germans
           also
           ,
           who
           as
           ,
           Grotius
           noteth
           ,
           e
           called
           their
           God
           of
           Heaven
           by
           the
           name
           of
           Thorn
           ,
           which
           
           signifieth
           him
           that
           Thundereth
           ]
           :
           That
           which
           astonish'd
           with
           its
           greatness
           [
           as
           the
           mighty
           swellings
           of
           the
           Earth
           in
           high
           Mountains
           ,
           worshipped
           here
           by
           the
           ancient
           a
           
             Britains
             ]
          
           :
           That
           ,
           I
           say
           ,
           which
           was
           beautiful
           ,
           hurtful
           ,
           b
           or
           Majestick
           ,
           became
           a
           Deity
           ,
           as
           well
           as
           that
           which
           profited
           with
           its
           use
           .
           Now
           all
           these
           powers
           being
           united
           in
           the
           Sun
           ,
           whose
           beauty
           is
           glorious
           ,
           whose
           heat
           scorcheth
           and
           refresheth
           ,
           and
           is
           the
           cause
           of
           barrenness
           in
           some
           places
           ,
           and
           in
           others
           of
           fruitfulness
           ;
           whose
           motion
           is
           admirable
           ,
           whose
           Globe
           of
           Light
           appeareth
           highly
           exalted
           ;
           That
           ,
           of
           all
           other
           parts
           of
           the
           visible
           World
           ,
           hath
           been
           the
           celebrated
           Idol
           .
        
         
           For
           other
           parts
           of
           insensible
           nature
           ,
           lesser
           virtues
           were
           discerned
           in
           them
           :
           But
           their
           motion
           ,
           and
           the
           cause
           of
           it
           ,
           being
           either
           not
           known
           ,
           or
           not
           consider'd
           ,
           the
           Gentiles
           esteemed
           of
           them
           as
           such
           Subjects
           ,
           in
           which
           a
           coelestial
           vigor
           resided
           .
           Ignorance
           of
           nature
           was
           ,
           in
           them
           ,
           the
           Mother
           of
           Idolatry
           ;
           as
           ignorance
           in
           Art
           was
           the
           cause
           of
           that
           admiration
           amongst
           the
           Caribbians
           ,
           which
           ascribed
           the
           effect
           of
           Fire-locks
           c
           to
           a
           Demon.
           On
           the
           same
           account
           Garlick
           and
           Onions
           obtain'd
           the
           reputation
           of
           Deities
           in
           Egypt
           .
           Of
           such
           St.
           Chrysostom
           somewhere
           taketh
           notice
           ,
           and
           of
           the
           Apology
           which
           they
           made
           ,
           saying
           ,
           
             That
             God
             was
             in
             the
             Onion
             ,
             though
             the
             Onion
             was
             not
             God.
          
           By
           this
           Onion
           ,
           they
           meant
           not
           the
           common
           and
           very
           delicious
           one
           among
           them
           ,
           which
           they
           were
           not
           forbidden
           to
           violate
           ,
           but
           did
           daily
           eat
           it
           ;
           but
           a
           certain
           Scilla
           which
           poysoned
           Mice
           ,
           and
           had
           a
           strange
           fiery
           virtue
           in
           it
           ,
           and
           was
           called
           the
           
             Eye
             of
             Typhon
          
           .
           And
           I
           suppose
           it
           to
           be
           of
           the
           same
           kind
           with
           that
           ,
           of
           which
           the
           juice
           was
           used
           in
           the
           Lustration
           of
           Menippus
           in
           Lucian
           ,
           when
           he
           was
           initiated
           into
           the
           mysteries
           of
           Zoroaster
           d
           .
           It
           decreased
           saith
           [
           saith
           
           Kircher
           b
           ]
           in
           the
           increase
           of
           the
           Moon
           ;
           and
           increased
           in
           the
           decrease
           of
           it
           :
           for
           the
           truth
           of
           which
           ,
           let
           it
           rest
           upon
           the
           Relato
           .
        
         
           Concerning
           Beasts
           ,
           Birds
           ,
           Fishes
           ,
           and
           Insects
           ,
           they
           ,
           in
           like
           manner
           ,
           were
           ador'd
           for
           their
           beauty
           ,
           their
           beneficial
           ,
           hurtful
           ,
           or
           astonishing
           properties
           .
           They
           were
           sometimes
           worshipped
           ,
           for
           these
           and
           other
           such
           reasons
           ,
           in
           the
           whole
           species
           of
           them
           :
           For
           so
           Diana
           ,
           being
           turn'd
           (
           as
           they
           feigned
           )
           into
           a
           Merula
           ,
           [
           a
           Mearl
           ,
           or
           Black-bird
           ]
           the
           whole
           kind
           of
           them
           was
           made
           sacred
           ,
           in
           the
           quality
           of
           her
           living
           Statues
           .
           Sometimes
           some
           one
           sort
           of
           them
           was
           worshipped
           by
           reason
           of
           a
           particular
           effect
           of
           theirs
           ,
           esteemed
           of
           with
           high
           veneration
           by
           the
           World.
           So
           the
           Mice
           Sminthoi
           were
           deified
           ,
           c
           which
           eat
           in
           sunder
           the
           Cables
           of
           the
           Enemies
           of
           Troas
           .
           Likewise
           ,
           such
           living
           creatures
           were
           worshipped
           as
           Beings
           ,
           which
           contained
           in
           them
           the
           Souls
           of
           some
           departed
           Hero's
           ,
           Friends
           ,
           and
           Benefactors
           ;
           or
           which
           were
           ,
           themselves
           ,
           portions
           of
           the
           Soul
           of
           the
           World.
           Beasts
           at
           this
           day
           ,
           are
           upon
           both
           these
           accounts
           idoliz'd
           by
           the
           Pendets
           of
           Indostan
           d
           .
           And
           after
           this
           manner
           it
           is
           ,
           that
           they
           explain
           the
           several
           appearances
           of
           their
           Deity
           ;
           of
           which
           the
           first
           ,
           they
           say
           ,
           was
           in
           the
           nature
           of
           a
           Lion
           ,
           the
           second
           of
           a
           Swine
           :
           a
           strange
           Cabbala
           ,
           and
           such
           as
           the
           Jews
           themselves
           will
           disown
           .
        
         
           Touching
           Artificial
           things
           ,
           and
           lifeless
           Statues
           ,
           the
           more
           Jgnorant
           sort
           worshipped
           them
           for
           their
           surprizing
           form
           ,
           and
           costly
           matter
           .
           Such
           the
           Bramins
           in
           India
           moved
           to
           the
           worship
           of
           the
           great
           Idol
           Resora
           fixed
           nigh
           Jagrenate
           ,
           which
           is
           one
           of
           the
           mouths
           of
           Ganges
           .
           For
           they
           fram'd
           him
           very
           curiously
           ,
           and
           set
           him
           forth
           very
           richly
           ;
           giving
           him
           two
           Diamonds
           e
           for
           his
           Eyes
           ,
           and
           hanging
           another
           about
           his
           Neck
           :
           And
           of
           these
           ,
           the
           least
           weighed
           about
           Fourty
           Carats
           .
           
           Others
           ,
           not
           so
           very
           ignorant
           as
           to
           think
           ,
           with
           the
           former
           ,
           that
           the
           Deity
           was
           Gold
           or
           precious
           Stones
           ;
           a
           venerated
           their
           Images
           ,
           as
           the
           places
           of
           residence
           of
           Divine
           Powers
           ,
           or
           perhaps
           ,
           as
           their
           Bodies
           or
           Closets
           ;
           their
           Temples
           being
           their
           Houses
           or
           common
           dwelling-places
           .
           
             These
             were
             sacred
             to
             their
             Gods
             ,
             not
             as
             shelters
             of
             their
             Statues
          
           b
           
             from
             Sun
             ,
             Wind
             ,
             or
             Rain
          
           (
           as
           the
           Heathens
           in
           Arnobius
           cunningly
           apologize
           )
           
             but
             as
             instruments
             whereby
             they
             might
             have
             their
             Gods
             with
             them
             ,
             behold
             them
             before
             their
             Eyes
             ,
             speak
             immediately
             to
             them
             ,
             and
             with
             them
             ,
             as
             present
             persons
             ,
             mingle
             ,
             as
             it
             were
             ,
             their
             Religious
             Colloquies
             .
          
        
         
           Many
           Figures
           ,
           Statues
           ,
           and
           Images
           were
           made
           ,
           at
           first
           ,
           for
           very
           differing
           ends
           .
           They
           were
           made
           ,
           as
           Memorials
           of
           a
           departed
           Child
           c
           ,
           or
           Friend
           ,
           or
           Hero
           d
           :
           As
           Remembrancers
           of
           a
           living
           Friend
           or
           Governour
           ,
           e
           remaining
           at
           a
           distance
           from
           us
           on
           earth
           ;
           as
           Monuments
           of
           some
           great
           Accidents
           in
           the
           World
           ,
           and
           preservers
           of
           the
           memory
           of
           things
           to
           late
           posterity
           ;
           the
           use
           (
           they
           say
           )
           of
           the
           Pillars
           of
           Seth.
           Likewise
           ,
           they
           were
           made
           as
           Mathematical
           Instruments
           ,
           as
           also
           as
           Hieroglyphicks
           ,
           and
           mystical
           Emblems
           ;
           such
           as
           a
           Dog
           ,
           the
           emblem
           of
           Sagacity
           ;
           and
           an
           Egg
           ,
           the
           Hieroglyphick
           of
           the
           material
           World.
           The
           vanity
           of
           man
           ,
           the
           Imposture
           of
           the
           Heathen
           Priests
           ,
           the
           artifice
           and
           splendour
           of
           the
           Statues
           themselves
           f
           ;
           effects
           ,
           apt
           to
           stir
           up
           admiration
           ,
           which
           followed
           their
           setting
           up
           ,
           or
           their
           remove
           ,
           or
           their
           worship
           ,
           though
           arising
           from
           other
           undiscerned
           Causes
           ;
           together
           with
           a
           multitude
           of
           feigned
           stories
           concerning
           their
           original
           or
           their
           discovery
           :
           These
           things
           inclin'd
           the
           World
           to
           an
           opinion
           ,
           that
           they
           were
           receptacles
           of
           Divinity
           .
           Each
           Temple
           of
           the
           Heathen
           was
           like
           that
           mentioned
           by
           Lucian
           in
           his
           Second
           Book
           of
           true
           Histories
           ,
           a
           
             Temple
             of
             Imposture
          
           g
           :
           
           And
           many
           Images
           were
           but
           the
           Instruments
           of
           Juglers
           .
           Some
           of
           them
           were
           feigned
           to
           sweat
           and
           move
           [
           as
           those
           in
           the
           great
           Temple
           of
           Syria
           ,
           mention'd
           by
           the
           Author
           b
           of
           the
           Syrian
           Goddess
           ]
           .
           Some
           were
           made
           very
           beautifully
           ;
           and
           some
           in
           such
           horrid
           shapes
           ,
           that
           they
           almost
           affright
           us
           in
           their
           Pictures
           :
           Such
           are
           those
           Pictures
           which
           
             Lorenzo
             Pignoria
          
           has
           added
           c
           to
           the
           Book
           of
           Cartari
           ,
           concerning
           the
           Images
           of
           the
           ancient
           Gods.
           Some
           were
           in
           such
           manner
           contriv'd
           that
           they
           seem'd
           to
           hold
           immediate
           commerce
           with
           Heaven
           :
           Thus
           ,
           in
           the
           Image
           of
           Serapis
           at
           Alexandria
           ,
           d
           a
           little
           Window
           was
           so
           framed
           by
           Art
           ,
           that
           the
           Sun
           shone
           on
           the
           eyes
           ,
           lips
           ,
           and
           mouth
           of
           it
           ;
           and
           that
           the
           people
           believed
           it
           to
           be
           kissed
           by
           that
           Deity
           .
           Some
           have
           been
           feigned
           to
           drop
           down
           from
           the
           Heavens
           [
           as
           those
           of
           Troy
           and
           
             Ephesus
             ]
          
           :
           Some
           to
           have
           been
           transported
           from
           place
           to
           place
           ,
           in
           the
           Air
           ,
           [
           as
           the
           forementioned
           Image
           of
           Serapis
           ,
           said
           to
           be
           translated
           ,
           in
           a
           moment
           ,
           from
           Pontus
           to
           
             Alexandria
             ]
          
           :
           And
           some
           ,
           by
           direction
           of
           Spirits
           ,
           to
           have
           been
           digged
           out
           of
           the
           earth
           ;
           or
           to
           have
           been
           miraculously
           pulled
           out
           of
           the
           Sea
           [
           as
           the
           Golden
           Tripos
           of
           
             Apollo
             ]
          
           .
           And
           pity
           it
           is
           that
           such
           Arts
           should
           be
           used
           by
           them
           who
           profess
           the
           Christian
           Religion
           ,
           which
           needeth
           no
           pious
           frauds
           for
           the
           support
           of
           it
           ,
           but
           is
           best
           propagated
           ,
           as
           it
           was
           from
           the
           beginning
           ,
           by
           plain
           and
           sincere
           dealing
           .
           But
           some
           Roman-Catholicks
           have
           ,
           too
           frequently
           ,
           imitated
           the
           Sophistry
           of
           the
           Heathens
           ;
           and
           particularly
           ,
           in
           promoting
           the
           dangerous
           worship
           of
           our
           Lady
           ,
           at
           Loreto
           and
           Guadalupa
           .
           It
           seems
           ,
           that
           her
           Image
           lay
           concealed
           in
           this
           latter
           place
           ,
           for
           the
           space
           of
           more
           than
           600
           years
           ,
           till
           it
           was
           ,
           by
           miracle
           (
           as
           they
           say
           )
           ,
           after
           this
           manner
           discovered
           e
           .
           An
           Heardsman
           seeking
           his
           strayed
           Cow
           ,
           found
           her
           at
           last
           ,
           but
           to
           appearance
           
           dead
           .
           He
           went
           about
           ,
           therefore
           ,
           to
           take
           off
           her
           Skin
           ;
           but
           whilst
           he
           was
           attempting
           of
           it
           ,
           the
           Beast
           ,
           to
           his
           great
           astonishment
           ,
           did
           miraculously
           revive
           .
           Then
           ,
           also
           ,
           did
           the
           Holy
           Virgin
           appear
           to
           him
           in
           glorious
           splendor
           ,
           and
           bid
           him
           not
           fear
           .
           And
           she
           ,
           further
           ,
           gave
           him
           order
           to
           call
           the
           Ecclesiasticks
           of
           the
           City
           ,
           and
           in
           her
           name
           to
           promise
           them
           ,
           that
           if
           they
           digged
           in
           that
           place
           ,
           they
           should
           find
           her
           Image
           .
           The
           poor
           man
           fearing
           they
           would
           not
           believe
           his
           report
           ,
           she
           promised
           to
           enable
           him
           with
           this
           sign
           :
           to
           wit
           ,
           That
           he
           finding
           his
           Child
           dead
           at
           home
           ,
           should
           be
           able
           ,
           by
           his
           word
           ,
           to
           raise
           it
           to
           life
           again
           before
           them
           .
           This
           being
           done
           ,
           the
           Image
           is
           sought
           and
           found
           (
           for
           they
           that
           hide
           ,
           have
           ill
           memories
           if
           they
           can't
           find
           again
           )
           ;
           and
           it
           is
           plac'd
           in
           a
           magnificent
           Temple
           ,
           and
           it
           becomes
           famous
           for
           working
           Miracles
           [
           true
           as
           that
           of
           its
           own
           discovery
           ]
           .
           By
           such
           Arts
           as
           these
           ,
           the
           people
           being
           induced
           to
           think
           that
           Images
           were
           the
           dwelling-places
           of
           Divine
           Powers
           ,
           it
           was
           difficult
           for
           them
           that
           had
           blind
           zeal
           ,
           thenceforth
           ,
           to
           suspend
           their
           Religious
           veneration
           .
           The
           like
           means
           inclin'd
           them
           to
           worship
           Beasts
           or
           Birds
           ,
           as
           shrines
           and
           living
           Statues
           of
           some
           Deity
           .
           Thus
           the
           Egyptians
           made
           the
           figure
           of
           the
           Bird
           Ibis
           the
           emblem
           of
           their
           Delta
           ,
           which
           it
           seems
           ,
           by
           its
           open
           Bill
           it
           represented
           a
           ;
           [
           though
           my
           fancy
           conceiveth
           not
           how
           it
           could
           represent
           the
           Basis
           of
           it
           ]
           and
           therefore
           ,
           under
           the
           favour
           of
           Schualenberg
           ,
           it
           fixeth
           rather
           on
           the
           
             Passus
             Ibidis
          
           or
           Trigon
           it
           made
           at
           every
           step
           .
           To
           this
           they
           added
           ,
           That
           a
           certain
           Medicine
           of
           extraordinary
           virtue
           was
           found
           out
           by
           those
           Birds
           ;
           that
           a
           Feather
           of
           them
           stupified
           the
           Crocodile
           ;
           that
           they
           were
           hatch'd
           out
           of
           the
           Egg
           of
           a
           Basilisk
           ;
           that
           they
           defended
           Egypt
           from
           the
           flying
           Serpents
           of
           Arabia
           .
           And
           this
           was
           enough
           ,
           with
           that
           Idolatrous
           Nation
           ,
           to
           turn
           
           the
           bodies
           of
           those
           Birds
           ,
           and
           the
           very
           figures
           of
           them
           likewise
           ,
           into
           Receptacles
           and
           Treasuries
           of
           Celestial
           virtue
           ;
           and
           to
           give
           Religious
           honour
           to
           them
           .
        
         
           Concerning
           men
           on
           earth
           ,
           the
           pride
           and
           pomp
           of
           the
           great
           ,
           and
           the
           low
           and
           slavish
           dispositions
           of
           the
           mean
           ,
           begat
           sometimes
           the
           flattery
           ,
           sometimes
           the
           worship
           of
           them
           ,
           as
           Gods
           in
           humane
           shape
           .
           This
           Honour
           was
           arrogated
           by
           Nebuchadnezzar
           ,
           who
           erected
           a
           mighty
           Colossus
           of
           Gold
           to
           no
           other
           Deity
           than
           himself
           ,
           requiring
           sacrifice
           and
           Religious
           adoration
           to
           be
           offered
           to
           it
           :
           which
           when
           
             Sidrac
             ,
             Misach
          
           and
           Abednego
           refused
           to
           do
           ,
           he
           expostulated
           with
           them
           after
           the
           manner
           of
           an
           eminent
           Deity
           ,
           saying
           ,
           
             What
             God
             is
             there
             potent
             enough
             to
             deliver
             you
             out
             of
             my
             hands
             ?
          
           Of
           this
           blasphemous
           arrogance
           there
           were
           many
           instances
           in
           succeeding
           Ages
           ,
           and
           that
           of
           Alexander
           cannot
           escape
           the
           common
           Reader
           ;
           and
           he
           may
           find
           too
           many
           others
           in
           the
           Book
           of
           Political
           Idolatry
           ,
           written
           by
           the
           Learned
           Filesacus
           .
           This
           kind
           of
           Idolatry
           flatterers
           helped
           forward
           ,
           and
           promoted
           as
           much
           as
           in
           them
           laid
           ,
           even
           amongst
           Christian
           Princes
           .
           They
           fram'd
           for
           them
           the
           heavenly
           stile
           of
           [
           their
           Divinity
           ,
           and
           their
           
             Divine
             Precept
             :
          
           ]
           words
           said
           to
           be
           used
           by
           Theodosius
           and
           Valentinian
           themselves
           .
           a
           
             Pacatus
             Drepanius
          
           ,
           in
           his
           Panegyric
           to
           Theodosius
           the
           Great
           ,
           describes
           the
           Emperour
           ,
           as
           one
           ,
           
             from
             whom
             Navigators
             expect
             a
             calm
             Sea
             ;
             Travellers
             ,
             a
             safe
             return
             ;
             and
             Soldiers
             Victory
             .
          
           And
           of
           Constantine
           the
           Son
           of
           Constantius
           ,
           the
           uncertain
           Author
           of
           his
           Panegyrick
           affirmeth
           in
           deep
           Complement
           ;
           
             That
             his
             Beauty
             was
             great
             as
             his
             Divinity
             was
             certain
             .
          
           But
           much
           of
           this
           flattery
           is
           so
           gross
           ,
           that
           it
           can
           scarce
           be
           swallowed
           by
           the
           common
           people
           ,
           who
           ,
           in
           private
           ,
           smile
           at
           their
           own
           publick
           fawnings
           .
        
         
         
           For
           Spirits
           of
           all
           kinds
           ;
           men
           have
           seen
           some
           Apparitions
           ,
           and
           heard
           of
           more
           :
           They
           have
           also
           had
           notions
           in
           the
           brain
           ,
           representing
           to
           them
           Images
           as
           spectres
           in
           the
           Air
           :
           They
           have
           rightly
           judged
           the
           Soul
           so
           Divine
           in
           its
           operations
           ,
           as
           to
           superexist
           :
           They
           have
           seen
           many
           external
           effects
           ,
           and
           could
           not
           guess
           at
           the
           Cause
           ,
           or
           ascribe
           it
           with
           such
           probability
           to
           Nature
           ,
           as
           to
           some
           higher
           invisible
           Power
           :
           They
           have
           seen
           appearances
           in
           the
           Heavens
           ;
           and
           the
           very
           appearances
           have
           form'd
           in
           their
           fancy
           ,
           the
           counterfeit
           Idea
           of
           a
           Spirit
           .
           For
           so
           the
           Heathen
           of
           the
           Eastern
           India
           a
           believed
           the
           shadow
           of
           the
           Moon
           on
           the
           Eclipsed
           Sun
           ,
           to
           be
           a
           black
           Demon
           contending
           with
           it
           .
           Men
           thus
           believing
           ,
           partly
           from
           good
           ,
           and
           partly
           from
           fanciful
           Reasons
           ,
           the
           existence
           of
           Demons
           and
           Ghosts
           ;
           and
           apprehending
           them
           ,
           truly
           ,
           as
           more
           spiritual
           ,
           active
           ,
           and
           superiour
           Beings
           ;
           it
           is
           not
           to
           be
           admired
           that
           their
           weakness
           ador'd
           them
           as
           dispensers
           of
           good
           and
           evil
           here
           below
           .
        
         
           Touching
           Souls
           departed
           in
           particular
           ;
           Gratitude
           deified
           some
           ,
           but
           Admiration
           put
           more
           names
           into
           the
           Calendar
           .
           The
           people
           were
           transported
           by
           their
           power
           and
           splendor
           on
           Earth
           ,
           and
           they
           thought
           their
           Puissance
           would
           increase
           in
           higher
           Regions
           .
           Souls
           appeared
           otherwise
           to
           their
           mind
           ,
           than
           Bodies
           do
           to
           the
           eye
           ,
           to
           which
           they
           seem
           the
           lesser
           the
           higher
           they
           ascend
           .
           And
           to
           this
           end
           ,
           the
           Devil
           was
           wont
           to
           represent
           Ghosts
           unto
           the
           eye
           or
           fancy
           of
           the
           Gentiles
           in
           vast
           proportions
           b
           .
           Such
           mighty
           figures
           Jamblichus
           ,
           where
           he
           writeth
           of
           the
           Egyptian
           mysteries
           ,
           ascribeth
           to
           Principalities
           and
           Archangels
           .
           So
           that
           Solomon
           c
           might
           aptly
           call
           the
           state
           of
           the
           dead
           ,
           the
           Congregation
           of
           
             [
             Rephaim
          
           ]
           or
           Gyants
           .
           Towards
           the
           advancement
           of
           the
           Souls
           of
           Heroes
           in
           the
           opinions
           of
           the
           Idolizers
           of
           them
           ,
           much
           was
           contributed
           ,
           
           by
           strange
           appearances
           ,
           real
           or
           invented
           ,
           at
           the
           time
           of
           their
           death
           .
           So
           the
           Soul
           of
           Paul
           the
           Hermite
           was
           the
           more
           divinely
           esteemed
           of
           ,
           because
           S.
           Anthony
           (
           as
           they
           tell
           us
           )
           saw
           it
           flying
           to
           Heaven
           a
           .
           So
           
             Julius
             Caesar
          
           became
           one
           of
           the
           Roman
           gods
           ,
           whilst
           a
           Comet
           b
           shining
           for
           Seven
           days
           together
           ,
           was
           judg'd
           to
           be
           his
           Soul
           receiv'd
           into
           Glory
           .
           And
           this
           conceit
           they
           further
           inculcated
           ,
           by
           adding
           a
           Star
           to
           the
           top
           of
           his
           Statue
           .
           Such
           Canonization
           of
           Heroes
           hath
           likewise
           been
           promoted
           by
           strange
           effects
           ,
           done
           or
           counterfeited
           at
           their
           Sepulchres
           ;
           and
           sometimes
           by
           their
           obscure
           manner
           of
           going
           out
           of
           the
           World
           ,
           which
           the
           people
           esteem'd
           an
           heavenly
           translation
           .
           Empedocles
           hoping
           this
           way
           to
           arrive
           at
           Divine
           honour
           ,
           threw
           himself
           secretly
           into
           the
           flames
           of
           AEtna
           ;
           but
           his
           two
           Pattens
           which
           that
           Gulf
           of
           Fire
           cast
           up
           ,
           discovered
           his
           vain
           and
           miserable
           end
           .
        
         
           Concerning
           the
           Soul
           of
           the
           World
           ,
           men
           seeing
           in
           all
           parts
           of
           the
           Creation
           motion
           and
           virtue
           judged
           erroneously
           of
           the
           greater
           World
           ,
           as
           they
           did
           truly
           of
           the
           lesser
           world
           of
           Man
           ;
           and
           made
           one
           Soul
           to
           be
           the
           Sovereign
           principle
           which
           actuated
           every
           part
           of
           it
           .
           And
           some
           of
           the
           Stoicks
           c
           esteem'd
           this
           Soul
           as
           a
           Form
           informing
           the
           Universe
           :
           But
           the
           Platonists
           judged
           it
           rather
           a
           Form
           assistant
           ,
           imagining
           it
           unsutable
           to
           its
           Deity
           to
           be
           mixed
           with
           ,
           or
           vitally
           united
           to
           the
           grossest
           subcelestial
           matter
           ;
           and
           to
           have
           perception
           of
           all
           the
           motions
           of
           it
           .
           This
           conceit
           is
           driven
           very
           far
           by
           the
           Indian
           Cabalists
           ,
           or
           Pendets
           d
           .
           Creation
           (
           say
           those
           Doctors
           )
           
             is
             nothing
             else
             but
             an
             extraction
             and
             an
             extension
             which
             God
             maketh
             of
             his
             own
             substance
             ,
             of
             those
             webs
             he
             draws
             from
             his
             own
             bowels
             ;
             as
             destruction
             is
             nothing
             else
             but
             a
             reprisal
             ,
             or
             taking
             back
             again
             of
             this
             Divine
             substance
             ,
             and
             these
             Divine
             webs
             into
             himself
             ;
             so
             that
             the
             last
             day
             of
             the
             World
             ,
             
             which
             they
             call
          
           Maperle
           or
           Pralea
           ,
           
             when
             they
             believe
             that
             all
             shall
             be
             destroyed
             ,
             shall
             be
             nothing
             else
             but
             such
             a
             general
             Reprisal
             .
          
           This
           conceit
           ,
           in
           the
           superstitious
           ,
           maketh
           all
           things
           in
           nature
           adorable
           as
           parts
           of
           God
           :
           And
           in
           the
           Atheistical
           it
           deifieth
           nothing
           at
           all
           ;
           for
           at
           the
           bottom
           of
           this
           imagination
           ,
           they
           think
           they
           see
           not
           God
           but
           Nature
           .
           With
           them
           a
           Coelum
           is
           the
           material
           Heaven
           ,
           Juno
           is
           the
           upper
           Air
           ,
           Neptune
           is
           the
           natural
           cause
           of
           water
           in
           the
           Caverns
           of
           the
           Earth
           ,
           Pluto
           is
           the
           thick
           Air
           next
           to
           this
           Globe
           ,
           and
           Rhea
           is
           the
           natural
           cause
           of
           showers
           .
        
         
           Towards
           all
           the
           Idolatries
           already
           mention'd
           ,
           much
           was
           contributed
           by
           the
           figurative
           expressions
           of
           Orators
           ,
           especially
           by
           their
           Apostrophe's
           in
           the
           Encomiums
           of
           departed
           Hero's
           ;
           as
           also
           by
           the
           elegant
           fictions
           of
           Poets
           ,
           whose
           invention
           hath
           been
           justly
           reputed
           one
           of
           the
           great
           store-houses
           of
           Idols
           .
           And
           for
           the
           Idolatry
           of
           Qualities
           ,
           I
           know
           not
           whence
           to
           fetch
           it
           so
           readily
           as
           by
           going
           thither
           .
           For
           though
           the
           first
           ground
           of
           it
           was
           the
           consideration
           of
           many
           of
           these
           Qualities
           ,
           in
           their
           eminent
           degree
           ,
           as
           means
           by
           which
           the
           Pagan
           Heroes
           were
           Deified
           b
           ;
           yet
           Poetry
           helped
           on
           that
           cause
           ,
           by
           shaping
           these
           Qualities
           into
           personal
           Powers
           ,
           negotiating
           ,
           as
           it
           were
           ,
           betwixt
           Heaven
           and
           Earth
           ,
           and
           conveighing
           them
           ,
           as
           the
           Angels
           did
           the
           Soul
           of
           Lazarus
           ,
           into
           a
           more
           heavenly
           habitation
           .
           Poets
           design
           to
           move
           ,
           to
           surprize
           ,
           to
           make
           deep
           impression
           on
           the
           People
           .
           They
           cannot
           do
           this
           so
           readily
           ,
           by
           proposing
           abstracted
           Truths
           to
           the
           mind
           ,
           as
           by
           cloathing
           them
           in
           such
           Metaphors
           and
           Pictures
           as
           may
           affect
           the
           brain
           .
           Hence
           it
           is
           that
           they
           have
           used
           such
           a
           variety
           of
           fictions
           ,
           in
           which
           they
           have
           cloathed
           every
           thing
           they
           say
           ,
           with
           the
           appearances
           of
           a
           Person
           .
           Peace
           ,
           and
           War
           ,
           Fame
           and
           Justice
           ,
           have
           such
           personal
           shape
           and
           action
           given
           to
           them
           ,
           as
           is
           
           necessary
           for
           the
           making
           a
           greater
           impression
           upon
           the
           Hearers
           .
           For
           (
           to
           give
           an
           ordinary
           instance
           in
           this
           matter
           )
           it
           doth
           not
           so
           much
           affect
           us
           when
           a
           man
           says
           barely
           ,
           that
           a
           Kingdom
           shall
           want
           supplies
           of
           Bread
           ,
           as
           when
           he
           describes
           famine
           riding
           towards
           us
           pale
           and
           meager
           upon
           a
           Sceleton
           of
           Man
           or
           Beast
           attended
           with
           thousands
           of
           such
           ghastly
           objects
           ;
           from
           whence
           the
           uncloathed
           bones
           stare
           upon
           us
           ,
           and
           tell
           us
           that
           we
           after
           the
           dreadful
           extremities
           of
           hunger
           and
           thirst
           ,
           enforcing
           us
           to
           prey
           upon
           Toads
           and
           Serpents
           ,
           upon
           our
           Relations
           ,
           and
           our
           very
           selves
           ,
           shall
           become
           lean
           ,
           languishing
           ,
           dying
           ,
           as
           they
           .
        
         
           By
           this
           transitory
           view
           of
           the
           Causes
           and
           Occasions
           of
           Idolatry
           ,
           so
           full
           of
           folly
           ,
           error
           ,
           and
           mistake
           ,
           it
           manifestly
           appeareth
           ,
           upon
           what
           weak
           and
           clay-like
           feet
           the
           Idols
           stand
           ,
           which
           the
           world
           hath
           worship'd
           with
           so
           vigorous
           a
           Devotion
           .
        
      
       
         
         
           CHAP.
           IV.
           
             Of
             the
             Time
             in
             which
             the
             Vanity
             of
             Man
             introduced
             Idolatry
             into
             the
             World.
             
          
        
         
           THe
           Nature
           and
           Causes
           of
           Idolatry
           being
           considered
           ,
           I
           intend
           in
           the
           next
           place
           to
           inquire
           into
           the
           time
           of
           its
           Birth
           ,
           so
           far
           as
           the
           silence
           or
           uncertainty
           of
           Tradition
           will
           permit
           .
           It
           is
           one
           of
           the
           Aphorisms
           of
           Philo
           the
           Elder
           (
           if
           he
           were
           the
           Author
           of
           the
           Book
           of
           
             Wisdom
             )
          
           ,
           that
           Idols
           a
           were
           not
           from
           the
           beginning
           :
           And
           it
           is
           a
           question
           among
           the
           Learned
           ,
           whether
           Idolatry
           was
           any
           of
           those
           pollutions
           which
           defiled
           the
           old
           World
           ,
           and
           brought
           the
           deluge
           upon
           it
           .
           It
           doth
           not
           appear
           that
           it
           was
           extant
           before
           the
           flood
           ;
           and
           many
           believe
           it
           to
           be
           no
           older
           than
           
             Cham.
             Tertullian
          
           ,
           it
           is
           true
           ,
           was
           of
           opinion
           that
           Idolatry
           began
           in
           the
           days
           of
           Seth
           ,
           and
           that
           Enoch
           restored
           true
           Religion
           ,
           and
           is
           for
           that
           Reason
           said
           in
           Scripture
           
             to
             have
             walked
             with
             God.
          
           He
           hath
           given
           us
           his
           opinion
           ,
           but
           he
           hath
           concealed
           the
           grounds
           of
           it
           :
           And
           I
           can
           think
           of
           nothing
           so
           likely
           to
           move
           him
           to
           this
           belief
           ,
           as
           the
           reverence
           he
           had
           for
           the
           fictitious
           Prophesie
           of
           Henoch
           ,
           which
           he
           often
           citeth
           b
           ,
           and
           in
           which
           are
           contained
           severe
           Comminations
           ,
           both
           against
           the
           makers
           ,
           and
           worshippers
           of
           Idols
           .
        
         
           S.
           Cyril
           of
           Alexandria
           is
           much
           of
           another
           mind
           ,
           affirming
           in
           his
           first
           Book
           against
           Julian
           the
           Apostate
           ,
           c
           
             That
             all
             men
             ,
             from
          
           Adam
           
             to
             the
             days
             of
          
           Noah
           ,
           
             worshipped
             that
             God
             who
             by
             nature
             was
             one
             .
          
           And
           he
           strengtheneth
           his
           opinion
           with
           this
           Reason
           d
           ,
           
             Because
             no
             man
             is
             [
             by
          
           Moses
           ]
           
             accused
             as
             a
             worshipper
             of
             
             other
             gods
             ,
             and
             impure
             Demons
             .
          
           If
           that
           false
           Religion
           had
           then
           set
           foot
           in
           the
           World
           ,
           it
           would
           scarce
           have
           escaped
           that
           Divine
           Historian
           ;
           but
           he
           would
           ,
           in
           likelihood
           ,
           both
           have
           mention'd
           it
           plainly
           ,
           and
           severely
           reproved
           it
           .
           For
           this
           is
           no
           sin
           of
           a
           mean
           stature
           :
           
             It
             is
          
           ,
           in
           the
           judgment
           of
           Tertullian
           a
           ,
           
             the
             principal
             crime
             of
             mankind
             ,
             the
             chief
             guilt
             of
             the
             world
             ;
             the
             total
             cause
             of
             Gods
             judgment
             ,
             or
             displeasure
             .
          
           He
           meaneth
           that
           it
           is
           a
           kind
           of
           Mother-sin
           ,
           containing
           in
           it
           all
           other
           evils
           ,
           on
           which
           the
           Judg
           of
           the
           World
           passeth
           sentence
           of
           condemnation
           .
           Lactantius
           goeth
           higher
           still
           in
           his
           censure
           of
           it
           b
           ,
           giving
           to
           it
           the
           name
           of
           an
           inexpiable
           wickedness
           .
           And
           S.
           
             Gregory
             Nazianzen
          
           sheweth
           what
           apprehension
           he
           had
           of
           the
           greatness
           of
           this
           guilt
           ,
           when
           he
           calleth
           it
           c
           
             The
             last
             and
             first
             of
             evils
             .
          
           So
           monstrous
           a
           sin
           ,
           if
           it
           had
           been
           in
           those
           early
           times
           committed
           ,
           it
           would
           ,
           a
           man
           would
           think
           ,
           have
           been
           as
           soon
           reflected
           on
           by
           Moses
           ,
           as
           the
           violence
           or
           injustice
           which
           then
           filled
           the
           earth
           ,
           d
           or
           the
           unclean
           mixtures
           of
           the
           
             sons
             of
             God
          
           e
           with
           the
           daughters
           of
           men
           :
           [
           That
           is
           ,
           as
           I
           guess
           ,
           (
           in
           the
           same
           sense
           in
           which
           the
           tall
           Trees
           of
           Lebanon
           are
           called
           the
           Cedars
           of
           God
           )
           the
           unbridled
           appetites
           of
           the
           
             High
             and
             Potent
          
           ,
           who
           made
           their
           Power
           subservient
           to
           their
           lust
           .
           ]
        
         
           In
           the
           infancy
           of
           the
           World
           ,
           there
           were
           many
           Causes
           which
           might
           prevent
           the
           sin
           of
           Idolatry
           .
           By
           the
           fresh
           date
           of
           it
           from
           the
           Creation
           ,
           in
           which
           God
           ,
           almost
           beyond
           miracle
           it self
           ,
           discovered
           his
           Almighty
           Being
           and
           Oneness
           ;
           by
           the
           appearance
           of
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           Son
           of
           God
           to
           Adam
           and
           others
           [
           of
           which
           appearance
           ,
           largely
           afterwards
           ]
           ;
           by
           the
           long-lives
           of
           Adam
           and
           Seth
           ,
           and
           the
           rest
           of
           the
           Holy
           Line
           ,
           who
           could
           often
           inculcate
           to
           their
           families
           ,
           what
           themselves
           were
           so
           abundantly
           assured
           of
           ;
           and
           possibly
           also
           ,
           by
           the
           
           conviction
           of
           him
           who
           was
           the
           head
           of
           the
           degenerate
           Line
           ,
           unrighteous
           Cain
           himself
           ,
           who
           having
           seen
           God
           in
           his
           Shechinah
           ,
           could
           not
           propagate
           either
           direct
           Atheism
           or
           Idolatry
           ,
           though
           he
           was
           the
           Father
           of
           evil
           manners
           :
           By
           these
           ,
           and
           perhaps
           by
           other
           Causes
           to
           us
           unknown
           ,
           it
           might
           come
           to
           pass
           ,
           that
           the
           worship
           of
           Idols
           was
           either
           not
           in
           being
           ,
           or
           at
           least
           ,
           not
           in
           frequent
           exercise
           in
           those
           first
           Generations
           .
        
         
           We
           know
           nothing
           of
           those
           times
           but
           by
           the
           Pen
           of
           Moses
           ;
           and
           a
           doubtful
           word
           of
           his
           a
           hath
           inclin'd
           some
           to
           refer
           the
           Origine
           of
           Idolatry
           to
           the
           days
           of
           Enos
           .
           In
           his
           time
           (
           saith
           Moses
           )
           men
           began
           to
           Profane
           ,
           as
           some
           would
           render
           his
           Text
           ,
           instead
           of
           translating
           it
           as
           our
           Church
           doth
           ,
           to
           
             call
             upon
          
           ,
           the
           Name
           of
           the
           Lord.
           It
           is
           true
           that
           the
           Hebrew
           word
           ,
           Hochal
           ,
           doth
           sometimes
           signifie
           Prophaned
           :
           But
           there
           is
           no
           Reason
           which
           may
           enforce
           such
           an
           exposition
           of
           it
           in
           this
           place
           ;
           the
           Name
           of
           God
           having
           been
           formerly
           profaned
           ,
           and
           with
           great
           irreverence
           abused
           in
           the
           irreligious
           Families
           of
           Cain
           and
           Lamech
           .
           Neither
           is
           the
           termination
           of
           our
           worship
           on
           the
           creature
           ,
           instead
           of
           the
           Sovereign
           God
           ,
           the
           only
           prophanation
           of
           his
           Holy
           Name
           .
           A
           rude
           Tongue
           ,
           and
           an
           immoral
           Life
           commit
           that
           offence
           ;
           and
           not
           only
           an
           Idolatrous
           mind
           or
           body
           .
           Such
           profaneness
           the
           
             Arabian
             Metaphrast
          
           imputeth
           to
           that
           time
           ,
           whilst
           he
           thus
           turneth
           the
           Hebrew
           of
           
             Moses
             :
             Then
             began
             men
             to
             recede
             from
             their
             obedience
             to
             God.
          
           But
           to
           me
           ,
           the
           Chaldee
           Interpreter
           seemeth
           to
           come
           nigher
           to
           the
           scope
           of
           the
           Words
           ,
           the
           sense
           of
           which
           he
           expresseth
           in
           this
           manner
           :
           
             In
             those
             days
             men
             began
             to
             make
             supplications
             in
             the
             name
             of
             the
             Lord.
          
           That
           is
           ,
           the
           numbers
           of
           Families
           increasing
           in
           the
           days
           of
           Enos
           ,
           they
           appointed
           more
           publick
           places
           for
           Gods
           service
           ,
           in
           which
           at
           set-times
           ,
           they
           might
           together
           ,
           and
           in
           a
           more
           solemn
           Congregation
           ,
           
           worship
           their
           great
           Creator
           .
           I
           must
           confess
           that
           this
           exposition
           doth
           much
           disagree
           with
           the
           mind
           of
           Maimonides
           .
           For
           he
           doth
           not
           only
           refer
           a
           the
           beginning
           of
           Idolatry
           to
           the
           times
           of
           Enos
           ,
           but
           he
           accuseth
           Enos
           himself
           of
           that
           gross
           and
           stupid
           wickedness
           .
           For
           thus
           he
           begins
           that
           short
           Book
           which
           he
           hath
           written
           on
           that
           Subject
           .
           
             In
             the
             days
             of
          
           Enos
           
             men
             erred
             very
             greatly
             ;
             and
             the
             minds
             of
             the
             wise-men
             of
             that
             age
             were
             overborn
             with
             stupidness
             :
             Even
          
           Enos
           
             himself
             was
             one
             of
             them
             who
             thus
             erred
             .
             Now
             this
             was
             their
             error
             ,
             the
             worship
             of
             the
             Stars
             .
             A
             very
             rash
             and
          
           rude
           reflexion
           upon
           so
           holy
           a
           Patriarch
           ,
           and
           relishing
           of
           Rabbinical
           dotage
           .
           For
           certainly
           divers
           of
           those
           Writers
           ,
           if
           any
           others
           ,
           have
           had
           a
           flaw
           in
           their
           Imaginations
           ;
           though
           Maimonides
           ,
           amongst
           them
           all
           ,
           may
           be
           allowed
           the
           largest
           intervals
           of
           sobriety
           .
        
         
           From
           Cham
           ,
           therefore
           ,
           rather
           than
           from
           Enos
           ,
           the
           Learned
           derive
           the
           beginning
           of
           Idolatry
           ;
           though
           I
           know
           not
           whether
           ,
           under
           him
           ,
           it
           may
           not
           be
           dated
           a
           little
           too
           soon
           .
           The
           heart
           of
           Cham
           being
           before
           the
           flood
           deeply
           depraved
           ,
           it
           was
           rather
           hardened
           by
           the
           escape
           ,
           than
           warned
           by
           the
           mighty
           danger
           of
           that
           general
           Deluge
           .
           Insomuch
           that
           it
           was
           just
           with
           God
           to
           give
           him
           up
           to
           the
           further
           seducement
           of
           his
           sensuality
           ,
           and
           to
           the
           visible
           power
           of
           the
           old
           Serpent
           ,
           who
           may
           seem
           to
           have
           been
           ,
           for
           a
           time
           ,
           chained
           down
           by
           the
           Curse
           in
           Paradise
           ,
           but
           was
           now
           (
           as
           I
           conjecture
           )
           let
           loose
           again
           for
           the
           punishment
           of
           those
           ,
           whom
           Gods
           severe
           and
           miraculous
           discipline
           did
           not
           cleanse
           of
           their
           folly
           .
           He
           therefore
           is
           esteemed
           the
           Father
           of
           Idolatry
           ,
           that
           Monster
           in
           Religion
           ,
           which
           in
           his
           corrupt
           Loyn
           was
           ,
           by
           degrees
           ,
           multiplied
           into
           innumerable
           heads
           .
           But
           
             S.
             Cyril
          
           of
           Alexandria
           ,
           in
           two
           places
           beginneth
           Idolatry
           at
           the
           confusion
           of
           Languages
           ,
           and
           with
           Belus
           rather
           than
           Cham
           b
           ;
           esteeming
           
           the
           difference
           of
           their
           Dialects
           ,
           and
           the
           distraction
           of
           their
           opinions
           concerning
           God
           ,
           to
           have
           commenced
           together
           b
           .
           For
           the
           critical
           minute
           ,
           it
           is
           uncertain
           ;
           yet
           for
           the
           first
           objects
           of
           Idolatry
           ,
           we
           may
           assent
           to
           him
           ;
           and
           them
           he
           makes
           to
           be
           the
           Sun
           and
           the
           other
           heavenly
           bodies
           :
           But
           the
           Sun
           in
           the
           first
           place
           .
           That
           was
           the
           most
           glorious
           object
           which
           ravished
           the
           eye
           ,
           and
           it
           shewed
           it self
           no-where
           more
           gloriously
           than
           in
           the
           plains
           of
           Chaldea
           .
           In
           those
           plains
           the
           Tower
           of
           Babel
           was
           built
           ,
           and
           (
           as
           my
           private
           imagination
           leadeth
           me
           to
           think
           )
           consecrated
           by
           the
           builders
           to
           the
           Sun
           ,
           as
           to
           the
           most
           probable
           Cause
           of
           drying
           up
           mighty
           Waters
           .
           This
           Tower
           is
           thought
           to
           have
           beenbuilt
           inPyramidal
           form
           ,
           according
           to
           theScheme
           which
           we
           have
           of
           it
           in
           the
           frontispiece
           of
           Verstegan
           .
           And
           this
           form
           was
           not
           improper
           (
           though
           much
           unlike
           the
           figure
           of
           its
           Globe
           )
           because
           it
           expressed
           its
           fiery
           nature
           ;
           the
           fire
           ascending
           in
           a
           conical
           shape
           .
           The
           Ancients
           (
           saith
           Porphyry
           c
           cited
           by
           Eusebius
           )
           did
           set
           forth
           the
           nature
           of
           Fire
           by
           Pyramids
           and
           Obelisks
           ;
           and
           dedicated
           Statues
           of
           divers
           figures
           to
           the
           Olympick
           gods
           ,
           as
           a
           Cone
           to
           the
           Sun
           ,
           and
           a
           Cylinder
           to
           the
           Earth
           .
           But
           all
           will
           not
           allow
           this
           kind
           of
           reasoning
           to
           have
           place
           here
           ;
           such
           Philosophical
           considerations
           being
           thought
           by
           them
           matters
           much
           later
           than
           the
           times
           of
           Babel
           .
           But
           for
           the
           building
           of
           Towers
           or
           Pyramids
           as
           Altaria
           ,
           or
           high
           Altars
           ,
           to
           the
           Sun
           and
           other
           heavenly
           bodies
           ,
           the
           practice
           is
           ancient
           ,
           and
           very
           general
           .
           The
           Sun
           was
           not
           ,
           meerly
           ,
           a
           god
           of
           the
           Hills
           ;
           yet
           the
           Heathen
           thought
           it
           suitable
           to
           his
           advanced
           station
           ,
           to
           ascend
           them
           ,
           and
           to
           worship
           him
           upon
           ascents
           ,
           either
           natural
           ,
           or
           ,
           as
           was
           necessary
           in
           such
           flat
           Countries
           ,
           artificial
           ;
           that
           they
           might
           come
           as
           nigh
           as
           they
           could
           to
           the
           Deity
           they
           worshipped
           .
           Accordingly
           Abenephius
           
           the
           Arabian
           ,
           in
           Kircher
           a
           ,
           testifieth
           that
           the
           Pyramids
           of
           Egypt
           were
           called
           ,
           by
           their
           Priests
           ,
           the
           Altars
           of
           the
           Gods
           ,
           and
           that
           they
           wrote
           on
           them
           Theological
           Mysteries
           .
           The
           same
           Kircher
           noteth
           ,
           b
           that
           the
           Coptites
           called
           them
           the
           Pillars
           and
           Altars
           of
           Deities
           :
           That
           Bama
           is
           said
           ,
           by
           Vatallus
           ,
           to
           signifie
           properly
           a
           very
           high
           place
           for
           sacrifice
           ;
           that
           such
           a
           one
           is
           mentioned
           by
           Virgil
           ,
           as
           sacred
           to
           Juno
           :
           And
           that
           Lucan
           c
           speaketh
           of
           Pyramids
           ,
           as
           the
           Egyptian
           Priests
           and
           Coptites
           had
           done
           .
           The
           Pyramids
           of
           Egypt
           were
           raised
           upon
           certain
           square
           Platforms
           set
           one
           upon
           the
           other
           ,
           and
           gradually
           lessening
           until
           they
           ended
           in
           one
           least
           and
           blunt
           square
           of
           Stone
           .
           
             Monsieur
             Vattier
          
           ,
           the
           Arabick
           Professor
           of
           the
           French
           King
           ,
           believed
           those
           blunt-tops
           to
           have
           been
           as
           Pedestals
           for
           some
           Colosses
           or
           Obelisks
           .
           They
           might
           be
           sometimes
           put
           to
           that
           use
           ,
           though
           not
           at
           first
           designed
           for
           it
           .
           For
           Caligula
           was
           pleased
           to
           set
           his
           Head
           on
           the
           shoulders
           of
           the
           Statues
           of
           the
           Grecian
           gods
           ;
           yet
           those
           Statues
           were
           not
           made
           to
           serve
           as
           such
           Supporters
           .
           That
           Learned
           Professor
           might
           ,
           possibly
           ,
           have
           made
           a
           truer
           conjecture
           from
           a
           short
           passage
           in
           the
           
             Arabian
             Murtadi
          
           ,
           whose
           Book
           he
           translated
           .
           For
           Murtadi
           d
           speaks
           of
           the
           Maritine
           Pyramid
           ,
           as
           of
           a
           Temple
           of
           the
           Stars
           ,
           on
           which
           were
           placed
           the
           figures
           of
           Sun
           and
           Moon
           .
           Such
           a
           Tower
           was
           that
           (
           as
           I
           suppose
           )
           which
           the
           Tausi
           of
           China
           built
           ,
           of
           a
           sudden
           ,
           in
           the
           Piazza
           of
           Pekin
           e
           .
           They
           built
           it
           in
           Pyramidal
           form
           ,
           with
           Tables
           upon
           Tables
           ,
           till
           it
           ended
           in
           one
           supreme
           Table
           :
           And
           on
           that
           they
           prayed
           for
           Rain
           ,
           which
           the
           Sun
           ,
           the
           Original
           
             Jupiter
             Pluvins
          
           ,
           doth
           as
           a
           natural
           cause
           ,
           both
           send
           and
           remove
           .
           The
           Corinthian
           Tower
           once
           belonged
           to
           Sol
           f
           :
           And
           it
           is
           very
           probable
           ,
           that
           the
           Sun
           was
           of
           old
           worshipped
           on
           a
           very
           high
           Mountain
           in
           Crete
           :
           The
           Hill
           ,
           in
           the
           time
           of
           
             Peter
             Martyr
          
           
           of
           Angleria
           a
           ,
           was
           called
           by
           the
           name
           of
           the
           Hill
           of
           Jove
           ,
           though
           the
           Cretians
           were
           then
           great
           strangers
           to
           their
           ancient
           Demonology
           .
           A
           late
           Traveller
           b
           hath
           informed
           us
           of
           a
           Pyramidal
           Tower
           in
           Mexico
           ,
           on
           the
           top
           of
           which
           the
           Heathen
           Priests
           worshipped
           towards
           the
           Sun
           ,
           an
           American
           Deity
           .
           I
           should
           have
           thought
           that
           he
           had
           meant
           the
           same
           with
           Cortesius
           c
           ,
           and
           that
           which
           he
           called
           the
           Fane
           of
           the
           Id●…
           
           Horcolivo's
           .
           But
           they
           differ
           much
           in
           their
           measu●…
           :
           And
           the
           ascent
           of
           the
           former
           is
           said
           to
           be
           by
           114
           steps
           ;
           the
           latter
           by
           no
           less
           than
           an
           Hundred
           and
           thirty
           .
           Among
           the
           Apalachites
           of
           Florida
           d
           ,
           the
           Priests
           of
           the
           Sun
           ,
           called
           by
           the
           remarkable
           name
           of
           Jaovas
           ,
           worshipped
           their
           Idol
           on
           the
           top
           of
           a
           very
           high
           ,
           round
           ,
           steep
           and
           rocky
           Hill
           ;
           a
           full
           league
           in
           its
           winding
           Ascent
           .
           The
           builders
           of
           the
           Hill
           or
           Tower
           of
           Babel
           ,
           surely
           ,
           designed
           that
           much
           higher
           yet
           ;
           so
           high
           that
           it
           might
           hide
           its
           head
           in
           the
           Clouds
           ,
           and
           would
           ,
           it
           may
           be
           ,
           have
           put
           it
           ,
           had
           it
           been
           finished
           ,
           to
           the
           like
           Idolatrous
           use
           .
           It
           is
           reasonable
           for
           me
           ,
           here
           to
           expect
           an
           objection
           from
           the
           Scripture
           ,
           which
           seemeth
           to
           impute
           the
           building
           of
           the
           Tower
           of
           Babel
           to
           another
           end
           .
           Come
           ,
           say
           the
           builders
           in
           the
           Eleventh
           of
           Genesis
           e
           ,
           
             let
             us
             make
             us
             a
             name
             ,
             lest
             we
             be
             scattered
             abroad
             upon
             the
             face
             of
             the
             earth
             .
          
           To
           this
           objection
           two
           things
           may
           be
           replied
           ;
           First
           ,
           the
           end
           expressed
           is
           not
           exclusive
           of
           that
           which
           I
           supposed
           ;
           and
           it
           is
           not
           a
           wonder
           ,
           if
           vain
           men
           to
           encourage
           one
           another
           ,
           how
           many
           ends
           soever
           they
           had
           ,
           did
           propound
           that
           of
           their
           pomp
           and
           glory
           .
           Secondly
           ,
           these
           builders
           designed
           a
           City
           ,
           and
           not
           only
           a
           Tower
           which
           was
           but
           the
           Appendix
           to
           it
           ,
           though
           such
           a
           necessary
           one
           as
           an
           Altar
           is
           to
           a
           Temple
           .
           And
           their
           design
           of
           getting
           them
           a
           Name
           ,
           might
           rather
           refer
           to
           the
           City
           ,
           than
           distinctly
           to
           the
           Tower.
           They
           
           intended
           to
           build
           a
           place
           of
           fixed
           Residence
           ,
           which
           might
           be
           ,
           as
           it
           were
           ,
           the
           Head
           ,
           and
           Center
           ,
           and
           Metropolis
           of
           all
           Towns
           ,
           whenever
           their
           Families
           should
           so
           encrease
           as
           to
           need
           further
           room
           for
           habitation
           .
           They
           were
           resolved
           against
           the
           incommodities
           of
           a
           wandring
           life
           ,
           and
           they
           purposed
           to
           unite
           themselves
           into
           a
           more
           orderly
           body
           ,
           and
           to
           become
           a
           Corporation
           instead
           of
           a
           multitude
           .
           And
           this
           was
           the
           way
           to
           get
           them
           a
           Name
           ,
           to
           be
           the
           first
           City
           of
           the
           World
           ,
           and
           to
           be
           owned
           as
           the
           Mother-Place
           of
           all
           Nations
           .
        
         
           But
           I
           am
           not
           so
           fond
           of
           this
           private
           fancy
           ,
           as
           to
           contend
           further
           about
           the
           Legitimacy
           of
           it
           .
           In
           this
           I
           am
           more
           assured
           ,
           that
           the
           Lights
           of
           Heaven
           ,
           which
           in
           the
           clear
           firmament
           of
           those
           Countries
           ,
           appeared
           so
           often
           and
           in
           such
           lustre
           ,
           (
           whilest
           the
           Sun
           by
           day
           shone
           gloriously
           ;
           and
           the
           Moon
           and
           Stars
           shewed
           beautifully
           in
           the
           night
           ,
           to
           them
           who
           lay
           either
           on
           the
           ground
           ,
           or
           on
           flat
           Roofs
           ,
           and
           found
           no
           evil
           influence
           from
           them
           )
           ;
           and
           which
           obtained
           afterwards
           the
           name
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           from
           their
           continual
           motion
           ,
           were
           the
           first
           Idols
           of
           the
           World.
           Amongst
           these
           ,
           the
           Sun
           excelling
           ,
           he
           was
           made
           the
           principal
           Idol
           ,
           and
           was
           nowhere
           more
           in
           honour
           than
           at
           Babylon
           .
           Accordingly
           we
           read
           ,
           so
           soon
           ,
           of
           Bell
           ,
           [
           the
           Babylonian
           ]
           and
           Baal
           [
           the
           Phenician
           and
           Hebrew
           Name
           ]
           ,
           in
           the
           Theology
           of
           the
           Gentiles
           ,
           This
           Idol
           was
           originally
           ,
           and
           principally
           ,
           the
           Sun
           ;
           though
           great
           men
           likewise
           ,
           when
           deified
           after
           their
           deaths
           ,
           obtained
           that
           Name
           ,
           as
           a
           Title
           of
           highest
           renown
           .
           And
           from
           the
           many
           names
           of
           Canonized
           Heroes
           ,
           given
           to
           the
           Sun
           ,
           hath
           risen
           a
           great
           part
           of
           that
           uncertainty
           and
           confusion
           ,
           with
           which
           the
           Reader
           is
           perplexed
           in
           the
           Labyrinths
           of
           Heathen
           Mythologers
           .
        
         
           This
           ,
           however
           ,
           is
           generally
           confessed
           ,
           that
           the
           Sun
           was
           the
           first
           Idol
           ;
           instead
           of
           which
           why
           Jarchi
           
           a
           hath
           put
           men
           or
           herbs
           into
           the
           first
           place
           ,
           is
           hard
           to
           understand
           ,
           till
           he
           come
           ,
           and
           be
           his
           own
           
             Elias
             .
             Maimonides
          
           begins
           with
           the
           Stars
           ,
           and
           he
           hath
           ground
           ,
           not
           only
           from
           natural
           Reason
           ,
           but
           from
           the
           Authority
           also
           of
           Job
           and
           
             Moses
             .
             Job
          
           b
           thus
           expresseth
           the
           Idolatry
           of
           those
           ancient
           times
           in
           which
           he
           lived
           .
           
             If
             I
             beheld
             the
             sun
             when
             it
             shined
             ,
             or
             the
             Moon
             walking
             in
             brightness
             .
             And
             my
             heart
             hath
             been
             secretly
             enticed
             ,
             or
             my
             mouth
             hath
             kissed
             my
             hand
             :
          
           [
           If
           ,
           with
           devotion
           of
           Soul
           ,
           or
           profession
           of
           outward
           Ceremony
           ,
           I
           have
           worshipped
           those
           heavenly
           bodies
           which
           by
           their
           heighth
           ,
           motion
           and
           lustre
           ,
           ravish
           the
           senses
           ]
           :
           
             This
             also
             were
             an
             iniquity
             to
             be
             punished
             by
             the
             judge
             ;
             for
             I
             should
             have
             denied
             the
             God
             that
             is
             above
             .
             Moses
          
           giveth
           caution
           to
           the
           people
           of
           Israel
           c
           who
           were
           coming
           out
           of
           that
           Idolatrous
           Land
           of
           Egypt
           ,
           and
           were
           journeying
           towards
           Idolatrous
           Canaan
           [
           who
           were
           coming
           from
           temptation
           ,
           and
           going
           likewise
           towards
           it
           ]
           ;
           
             That
             when
             they
             lifted
             up
             their
             eyes
             to
             the
             Heavens
             ,
             they
             should
             arm
             their
             minds
             against
             that
             inchantment
             to
             which
             they
             were
             subject
             by
             the
             sensible
             glory
             of
             the
             Sun
             ,
             Moon
             and
             Stars
             .
             Rabbi
             Levi
             Ben
             Gerson
          
           d
           glossing
           upon
           this
           place
           in
           Moses
           ,
           Observeth
           that
           the
           Sun
           is
           first
           named
           ,
           because
           his
           vertues
           are
           most
           manifest
           .
           
             The
             most
             ancient
             inhabitants
             of
             the
             World
          
           (
           saith
           
             Diodorus
             Siculus
          
           ,
           meaning
           them
           that
           lived
           soon
           after
           the
           Flood
           ,
           and
           particularly
           the
           e
           
             Egyptians
             )
             contemplating
             the
             World
             above
             them
             ,
             and
             being
             astonished
             with
             high
             admiration
             at
             the
             nature
             of
             the
             Universe
             ,
             believed
             that
             there
             were
             eternal
             Gods
             ;
             and
             that
             the
             two
             principal
             of
             them
             were
             the
             Sun
             and
             the
             Moon
             :
             Of
             which
             they
             called
             the
             first
          
           Osiris
           ,
           
             and
             the
             second
          
           Isis.
           And
           of
           late
           years
           ,
           when
           the
           Mariners
           Compass
           directed
           men
           to
           a
           new
           World
           in
           America
           [
           peopled
           ,
           no
           doubt
           ,
           from
           several
           distant
           parts
           of
           the
           old
           ;
           ]
           many
           different
           
           Idols
           were
           found
           in
           peculiar
           places
           ;
           but
           for
           the
           Sun
           ,
           it
           was
           a
           Deity
           both
           in
           Mexico
           and
           Peru.
           
        
         
           Babylon
           was
           the
           Mother
           of
           this
           kind
           of
           Idolatry
           ;
           not
           Egypt
           ,
           as
           the
           Author
           
             de
             Dea
             Syria
          
           a
           ,
           and
           some
           in
           
             Diodorus
             Siculus
          
           b
           ,
           who
           make
           Sol
           the
           first
           King
           of
           it
           ,
           have
           erroneously
           conjectured
           .
           For
           Egypt
           was
           not
           a
           Nation
           when
           the
           Sun
           began
           to
           be
           worshipped
           in
           Chaldea
           ,
           where
           Ur
           ,
           it
           may
           be
           in
           aftertimes
           ,
           with
           respect
           to
           the
           worship
           of
           that
           hot
           Luminary
           ,
           was
           a
           kind
           of
           lesser
           
             Babylon
             .
             Babylon
          
           infected
           
             Egypt
             ,
             Assyria
             ,
             Phaenicia
          
           ;
           and
           they
           spread
           the
           contagion
           throughout
           the
           World.
           
        
         
           To
           the
           worship
           of
           the
           Sun
           ,
           Moon
           and
           Stars
           ,
           and
           other
           appearances
           in
           Heaven
           or
           the
           Air
           ,
           such
           as
           Comets
           and
           Meteors
           ,
           (
           for
           the
           worship
           of
           the
           former
           ,
           was
           apt
           to
           draw
           on
           that
           of
           the
           latter
           )
           succeeded
           the
           false
           Religion
           towards
           Heroes
           ,
           confounded
           ,
           as
           I
           guess
           ,
           with
           original
           Demons
           or
           Angels
           .
           And
           this
           came
           to
           pass
           in
           the
           days
           of
           Serug
           ,
           according
           to
           
             Eusebius
             ,
             Epiphanius
          
           ,
           and
           Syncellus
           ,
           The
           Sun
           was
           no
           sooner
           called
           
             Bel
             ,
             Baal
          
           ,
           or
           El
           ,
           that
           is
           ,
           Lord
           or
           Governour
           ,
           but
           the
           souls
           of
           men
           of
           renown
           were
           also
           flattered
           with
           like
           Appellations
           ,
           and
           became
           properly
           the
           Idols
           of
           the
           people
           .
           Nimrod
           and
           Osiris
           were
           Baals
           ;
           and
           the
           King
           of
           Phaenicia
           was
           Bel
           ;
           and
           they
           had
           Religious
           veneration
           payed
           to
           them
           .
           If
           other
           Demons
           were
           worshipped
           (
           as
           no
           doubt
           they
           were
           ,
           being
           permitted
           to
           appear
           to
           them
           )
           ;
           it
           is
           a
           question
           whether
           the
           Gentiles
           did
           not
           ,
           by
           them
           ,
           misunderstand
           the
           deified
           Souls
           of
           some
           of
           their
           Ancestors
           ,
           distinctly
           ,
           or
           confusedly
           remembred
           ;
           rather
           than
           natural
           Genii
           ,
           or
           Angels
           :
           For
           such
           Beings
           owed
           much
           of
           their
           manifestation
           ,
           as
           such
           ,
           to
           the
           Tradition
           conveyed
           in
           the
           Loyn
           of
           Abraham
           and
           Moses
           .
        
         
           The
           worship
           of
           Demons
           was
           followed
           by
           that
           of
           Pillars
           
           or
           Artless
           Monuments
           of
           remembrance
           a
           .
           Such
           a
           Monument
           was
           that
           Pillar
           anointed
           by
           Jacob.
           It
           was
           no
           Idol
           in
           the
           quality
           in
           which
           he
           made
           it
           ,
           but
           a
           Record
           of
           the
           Divine
           presence
           :
           But
           it
           is
           commonly
           thought
           that
           others
           did
           take
           from
           it
           a
           pattern
           of
           their
           follies
           .
           Statues
           or
           Images
           were
           of
           a
           like
           antient
           date
           ,
           as
           is
           plain
           from
           the
           History
           of
           the
           Teraphim
           ,
           though
           Artists
           were
           then
           rare
           :
           The
           infancy
           of
           this
           new
           World
           being
           ,
           also
           ,
           the
           infancy
           both
           of
           Mechanical
           and
           Liberal
           Arts.
           Idolaters
           likewise
           chose
           for
           their
           Deities
           ,
           living
           Statues
           ,
           such
           as
           the
           Bull
           in
           Egypt
           for
           the
           heavenly
           Taurus
           ,
           according
           to
           Lucian
           b
           ,
           or
           rather
           for
           the
           Deity
           of
           the
           Sun
           ,
           or
           of
           an
           Hero
           ,
           according
           to
           truth
           .
           Pausanias
           ,
           in
           his
           
             Survey
             of
             Greece
          
           ,
           findeth
           Stones
           sharpened
           at
           the
           top
           ,
           to
           have
           been
           the
           earliest
           Symbols
           of
           their
           Gods.
           [
           They
           were
           ,
           it
           may
           be
           ,
           Cones
           relating
           to
           the
           Sun
           ,
           the
           parent
           of
           fire
           ,
           which
           ,
           as
           was
           before
           noted
           ,
           ascendeth
           a
           Pyramis
           ,
           ]
           and
           was
           thought
           to
           be
           an
           element
           of
           Triangular
           figure
           by
           the
           ancient
           Philosophers
           of
           Greece
           c
           .
           ]
           Scaliger
           ,
           in
           that
           learned
           Appendix
           of
           his
           to
           his
           Book
           of
           the
           
             Emendation
             of
             the
             accounts
             of
             time
             ,
          
           doth
           mention
           Rude
           Stones
           ,
           as
           the
           original
           Statues
           in
           Phenicia
           .
           What
           the
           first
           Symbols
           amongst
           the
           Romans
           were
           ,
           is
           not
           distinctly
           understood
           .
           One
           would
           guess
           by
           Numa's
           Temple
           ,
           they
           were
           Symbols
           of
           the
           Universe
           .
           But
           for
           particular
           Images
           ,
           we
           have
           it
           upon
           the
           good
           authority
           of
           a
           most
           learned
           Roman
           d
           ,
           That
           an
           Hundred
           and
           Seventy
           years
           were
           passed
           ere
           they
           came
           in
           amongst
           them
           .
           Under
           Christianity
           ;
           the
           vanity
           and
           veneration
           of
           Images
           succeeded
           the
           Symbol
           of
           the
           Cross.
           At
           this
           day
           the
           Barbarians
           on
           the
           Coasts
           of
           Africa
           reverence
           Stones
           ,
           like
           our
           greater
           Land-marks
           ,
           as
           Fetiches
           or
           Divine
           Statues
           e
           ;
           believing
           them
           to
           be
           as
           ancient
           as
           the
           World
           it self
           .
        
         
         
           It
           appeareth
           by
           this
           short
           account
           of
           the
           Original
           of
           Idols
           ,
           that
           they
           may
           plead
           antiquity
           :
           But
           still
           their
           age
           is
           nothing
           ,
           if
           we
           compare
           it
           to
           his
           who
           is
           God
           everlasting
           .
        
      
       
         
           
             CHAP.
             V.
          
           Of
           those
           who
           are
           charged
           with
           Idolatry
           ;
           and
           of
           the
           conformity
           or
           inconformity
           of
           their
           worship
           to
           the
           Nature
           of
           Idolatry
           .
           Of
           Gentiles
           ,
           Jews
           ,
           Mahometans
           ,
           Christians
           .
           Amongst
           them
           who
           have
           professed
           Christianity
           ,
           of
           the
           Gnosticks
           ,
           Manichees
           ,
           Arrians
           ,
           Socinians
           ,
           Roman-Catholicks
           ,
           the
           real
           Catholicks
           of
           the
           Communion
           of
           the
           Church
           of
           England
           .
           And
           first
           of
           the
           Idolatry
           charged
           on
           the
           Gentiles
           .
        
         
           
             PART
             1.
             
             
               How
               far
               the
               Gentiles
               were
               Ignorant
               of
               one
               Supreme
               God.
               
            
          
           
             I
             Have
             insisted
             hitherto
             ,
             on
             the
             Nature
             ,
             Occasions
             ,
             and
             Commencement
             of
             Idolatry
             .
             The
             next
             consideration
             shall
             extend
             to
             the
             persons
             charged
             with
             it
             ,
             and
             in
             the
             first
             place
             ,
             to
             them
             who
             have
             first
             and
             most
             generally
             transgressed
             ;
             that
             is
             to
             say
             ,
             the
             Gentiles
             .
          
           
             Concerning
             their
             worship
             ,
             it
             is
             here
             proper
             for
             me
             to
             attempt
             the
             resolution
             of
             three
             Questions
             .
          
           
             First
             ,
             Whether
             the
             Gentiles
             acknowledged
             one
             Supreme
             God.
             
          
           
             Secondly
             ,
             Whether
             they
             made
             Religious
             Application
             to
             him
             .
          
           
           
             Thirdly
             ,
             Whether
             upon
             the
             concession
             of
             such
             acknowledgment
             and
             Application
             ,
             they
             may
             be
             ,
             and
             really
             are
             chargeable
             with
             Idolatry
             .
          
           
             First
             ,
             then
             ,
             I
             enquire
             how
             far
             the
             Gentiles
             owned
             one
             supreme
             God.
             This
             enquiry
             is
             not
             capable
             of
             any
             nice
             and
             accurate
             resolution
             .
             For
             there
             is
             no
             one
             Systeme
             of
             the
             Gentile
             Theology
             ;
             as
             there
             is
             of
             Judaism
             ,
             Mahometanism
             ,
             and
             the
             Christian
             Religion
             .
             Divers
             persons
             ,
             in
             divers
             places
             ,
             had
             divers
             apprehensions
             concerning
             a
             Deity
             ;
             and
             divers
             Rites
             of
             worship
             .
             And
             those
             distinct
             Rites
             ,
             by
             the
             commerce
             of
             Nations
             ,
             were
             often
             so
             mixed
             together
             ,
             that
             they
             made
             a
             new
             kind
             of
             Religion
             .
          
           
             It
             is
             not
             unlikely
             ,
             that
             the
             dregs
             of
             the
             people
             among
             the
             Gentiles
             ,
             whom
             God
             had
             given
             up
             to
             brutishness
             of
             mind
             ,
             did
             rise
             little
             higher
             than
             Objects
             of
             sense
             .
             They
             worshipped
             many
             of
             them
             together
             ;
             each
             as
             supreme
             in
             its
             kind
             ,
             or
             no
             otherwise
             unequal
             than
             the
             Sun
             and
             the
             Moon
             ,
             or
             the
             other
             coelestial
             bodies
             ,
             by
             the
             adoration
             of
             which
             ,
             the
             ancient
             Idolaters
             ,
             as
             Job
             a
             intimateth
             ,
             denied
             [
             or
             excluded
             ]
             the
             God
             that
             is
             above
             .
             Porphyry
             himself
             ,
             one
             of
             the
             most
             plausible
             Apologists
             for
             the
             Religion
             of
             the
             Gentiles
             ,
             doth
             own
             in
             some
             ,
             the
             most
             gross
             and
             blockish
             Idolizing
             of
             mean
             Objects
             .
             He
             telleth
             us
             b
             that
             it
             is
             not
             a
             matter
             at
             which
             we
             should
             be
             amaz'd
             ,
             if
             most
             ignorant
             men
             esteemed
             wood
             and
             stones
             Divine
             Statues
             ,
             seeing
             they
             who
             are
             unlearned
             ,
             look
             upon
             Monuments
             which
             have
             inscriptions
             on
             them
             ,
             as
             ordinary
             Stones
             ;
             and
             esteem
             valuable
             Tables
             as
             pieces
             of
             common
             wood
             ;
             and
             regard
             Books
             no
             otherwise
             than
             as
             so
             many
             bundles
             of
             Paper
             .
             Sensible
             objects
             arrested
             the
             stupid
             and
             unactive
             minds
             of
             the
             vulgar
             ,
             who
             (
             like
             those
             indevout
             c
             Idolaters
             of
             Japan
             )
             reason'd
             no
             further
             concerning
             the
             original
             ,
             or
             Government
             of
             the
             
             World.
             For
             few
             Heads
             are
             exercised
             by
             Philosophy
             ;
             and
             we
             meet
             not
             with
             one
             Peasant
             of
             a
             Thousand
             among
             our selves
             ,
             who
             asks
             how
             the
             Sun
             enlightens
             this
             Globe
             ,
             though
             he
             believes
             the
             body
             of
             it
             no
             bigger
             than
             his
             Bushel
             .
             Such
             Heads
             are
             inclined
             to
             turn
             the
             Truth
             of
             God
             into
             a
             Lie
             ;
             to
             exchange
             the
             Sovereign
             Deity
             for
             that
             which
             is
             esteemed
             a
             God
             ,
             but
             is
             not
             ;
             and
             to
             multiply
             the
             kinds
             of
             it
             ,
             according
             to
             the
             variety
             of
             considerable
             effects
             and
             appearances
             whose
             Causes
             are
             only
             known
             to
             the
             Secretaries
             of
             Nature
             .
          
           
             It
             is
             more
             probable
             still
             ,
             that
             many
             Gentiles
             reached
             no
             higher
             in
             their
             devotion
             than
             to
             Demons
             .
             Saint
             Paul
             taxeth
             them
             a
             with
             offering
             to
             Devils
             and
             not
             to
             God.
             The
             same
             Apostle
             inform'd
             the
             Lycaonians
             b
             ,
             that
             the
             design
             of
             his
             Preaching
             ,
             was
             the
             converting
             of
             men
             from
             vanities
             [
             that
             is
             ,
             from
             their
             many
             Idols
             which
             were
             not
             what
             they
             were
             judged
             to
             be
             :
             which
             being
             no
             Deities
             ,
             were
             in
             that
             respect
             nothing
             ,
             and
             vanity
             ]
             unto
             one
             God
             ,
             the
             true
             and
             living
             God
             ;
             from
             whom
             therefore
             ,
             these
             many
             Idols
             had
             withdrawn
             many
             of
             the
             Heathen
             .
             The
             Inferiour
             objects
             had
             thrust
             the
             Superiour
             out
             of
             possession
             ,
             as
             in
             the
             Case
             of
             that
             woman
             under
             the
             Papacy
             ,
             who
             is
             said
             to
             have
             forsaken
             God
             for
             the
             Virgin
             ;
             and
             the
             Virgin
             in
             Heaven
             ,
             for
             that
             Lady
             (
             as
             she
             called
             her
             )
             which
             she
             saw
             before
             her
             eyes
             in
             the
             Church
             c
             .
             Divers
             Idols
             (
             I
             say
             )
             might
             crowd
             the
             Sovereign
             God
             out
             of
             their
             minds
             ,
             Jehovah
             might
             be
             banished
             whilst
             their
             imaginations
             were
             filled
             with
             many
             hundreds
             of
             Jupiters
             ;
             with
             no
             fewer
             than
             Thirty
             thousand
             in
             the
             account
             of
             Hesiod
             ,
             if
             he
             swelleth
             not
             the
             reckoning
             with
             Names
             ,
             and
             Sir-names
             ,
             instead
             of
             distinct
             Gods.
             
          
           
             Some
             of
             the
             Gentiles
             who
             knew
             God
             [
             that
             is
             ,
             had
             means
             by
             the
             things
             that
             are
             seen
             d
             of
             ascending
             to
             the
             knowledg
             of
             the
             invisible
             Creator
             ]
             did
             notwithstanding
             
             not
             truly
             know
             him
             ;
             nor
             reach
             him
             by
             that
             wisdom
             or
             vain
             sort
             of
             Philosophy
             a
             which
             did
             not
             edifie
             them
             ,
             though
             it
             puffed
             them
             up
             .
          
        
         
           
             PART
             2.
             
             
               Of
               their
               worship
               of
               Universal
               Nature
               ,
            
             &c.
             
               as
               God.
            
             
          
           
             THis
             is
             the
             common
             oppinion
             ,
             concerning
             many
             of
             the
             Gentiles
             ;
             but
             there
             is
             not
             sufficient
             reason
             to
             believe
             the
             same
             thing
             concerning
             them
             all
             .
             For
             it
             is
             evident
             from
             the
             History
             of
             ancient
             and
             modern
             Idolatry
             ,
             and
             from
             the
             Writings
             of
             some
             of
             the
             Gentiles
             ;
             that
             the
             acknowledgment
             of
             one
             supreme
             Deity
             was
             not
             wholly
             banished
             from
             all
             parts
             of
             the
             Pagan
             World.
             But
             herein
             ,
             likewise
             ,
             some
             of
             them
             greatly
             erred
             .
          
           
             For
             ,
             first
             ,
             There
             were
             those
             amongst
             them
             who
             acknowledged
             Universal
             Nature
             ,
             as
             that
             one
             supreme
             Deity
             .
             This
             Deity
             the
             Egyptians
             vailed
             ,
             sometimes
             under
             the
             names
             of
             Minerva
             and
             Isis
             ,
             before
             whose
             Temple
             Sai
             ,
             as
             Plutarch
             witnesseth
             ,
             this
             Inscription
             was
             to
             be
             read
             :
             
               I
               am
               all
               that
               which
               was
               ,
               and
               is
               ,
               and
               will
               be
               hereafter
               .
            
             And
             in
             her
             Image
             were
             placed
             the
             emblems
             of
             all
             the
             kinds
             of
             things
             with
             which
             Nature
             is
             furnished
             b
             .
             Such
             a
             Deity
             the
             Arcadians
             worshipped
             under
             the
             proper
             Title
             of
             Pan
             ,
             who
             as
             Pornutus
             contendeth
             c
             ,
             is
             the
             
               same
               with
               the
               Universe
            
             .
             The
             same
             Pornutus
             proceedeth
             ,
             in
             shewing
             ,
             that
             his
             lower
             part
             was
             shaggy
             ,
             and
             after
             the
             fashion
             of
             a
             Goat
             ;
             and
             that
             by
             it
             ,
             was
             meant
             the
             asperity
             of
             the
             Earth
             .
             
               Bardesanes
               Syrus
            
             d
             describeth
             at
             large
             the
             Statue
             of
             the
             Universe
             ,
             by
             which
             the
             Brachmans
             worshipped
             Nature
             .
             It
             was
             an
             Image
             of
             Ten
             or
             Twelve
             Cubits
             in
             heighth
             :
             It
             had
             its
             hands
             extended
             in
             the
             form
             of
             a
             Cross.
             It
             had
             a
             face
             Masculine
             on
             the
             one
             
             side
             ,
             and
             Feminine
             on
             the
             other
             .
             It
             had
             the
             Sun
             on
             one
             of
             its
             breasts
             ,
             and
             on
             the
             other
             the
             Moon
             :
             And
             on
             the
             Arms
             were
             to
             be
             seen
             a
             very
             great
             number
             of
             Angels
             ,
             together
             with
             the
             Heavens
             ,
             Mountains
             ,
             Seas
             ,
             Rivers
             ,
             the
             Ocean
             ,
             Plants
             and
             Animals
             ;
             and
             such
             other
             parts
             in
             Nature
             as
             make
             up
             the
             Universe
             .
             Yet
             I
             cannot
             say
             that
             this
             was
             the
             Statue
             of
             their
             supreme
             Deity
             :
             For
             they
             tell
             us
             ,
             concerning
             it
             ,
             that
             this
             was
             the
             Image
             which
             God
             set
             before
             his
             Son
             when
             he
             made
             the
             World
             ,
             as
             a
             pattern
             by
             which
             he
             should
             form
             his
             Work.
             But
             I
             may
             say
             it
             more
             truly
             ,
             of
             some
             worshippers
             of
             Isis
             ,
             that
             they
             supposed
             her
             supreme
             ,
             and
             did
             adore
             her
             ,
             not
             ,
             with
             others
             ,
             as
             the
             inferiour
             Earth
             ,
             but
             in
             the
             quality
             (
             as
             I
             just
             now
             noted
             )
             of
             universal
             Nature
             .
             So
             Pignorius
             hath
             taught
             us
             a
             ,
             and
             before
             him
             ,
             Servius
             and
             Macrobius
             .
             Hence
             was
             it
             that
             the
             Infcription
             on
             an
             Antient
             Marble
             at
             Capua
             ,
             owneth
             
               Isis
               as
               all
               things
            
             b
             .
             A
             like
             opinion
             may
             be
             ,
             with
             ground
             ,
             entertained
             concerning
             Vesta
             ,
             and
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Fire
             ,
             or
             Sun
             ,
             in
             the
             midst
             of
             her
             Temple
             ;
             as
             Plutarch
             in
             Numa
             hath
             suggested
             .
             Wherefore
             no
             Image
             was
             consecrated
             to
             her
             besides
             that
             of
             her
             Temple
             ,
             which
             by
             its
             roundness
             ,
             denoted
             the
             World
             ,
             and
             by
             its
             sempiternal
             fire
             ,
             the
             Sun
             in
             it
             .
             That
             fire
             was
             renewed
             ,
             each
             year
             ,
             on
             the
             first
             of
             March
             c
             ,
             in
             allusion
             ,
             sure
             ,
             to
             the
             vigour
             of
             that
             Planet
             which
             then
             beginneth
             ,
             in
             especial
             manner
             ,
             to
             comfort
             those
             parts
             of
             the
             Earth
             .
             Others
             again
             ,
             amongst
             the
             Gentiles
             ,
             ador'd
             the
             Sun
             ,
             as
             the
             one
             Sovereign
             Deity
             .
             Such
             were
             they
             in
             
               Julius
               Firmicus
            
             ,
             who
             expressed
             their
             devotion
             in
             this
             form
             .
             O
             Sol
             !
             
               Thou
               best
               and
               greatest
               of
               things
               !
               Thou
               mind
               of
               the
               Universe
               ▪
               Thou
               Guide
               and
               Prince
               of
               all
            
             d
             .
             A
             like
             Egyptian
             form
             ,
             translated
             out
             of
             that
             language
             ,
             by
             Euphantus
             ,
             is
             remembred
             by
             Porphyrie
             ;
             and
             thus
             it
             beginneth
             e
             .
             
               O
               Sun
               thou
               
               Lord
               of
               all
               ,
               and
               ye
               the
               rest
               of
               the
               Gods
               !
            
             There
             Euphantus
             (
             as
             may
             be
             probably
             imagined
             )
             found
             Baal
             ,
             or
             some
             such
             word
             ,
             in
             the
             original
             Egyptian
             ;
             and
             gave
             us
             instead
             of
             it
             ,
             the
             Greek
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Such
             honour
             of
             the
             Sun
             we
             find
             on
             the
             Antient
             Egyptian
             Obelisk
             interpreted
             by
             Hermapion
             a
             ,
             and
             restored
             to
             its
             antient
             beauty
             ,
             by
             
               Sixtus
               Quintus
            
             .
             On
             it
             the
             Sun
             is
             set
             forth
             as
             God
             ;
             as
             the
             Sovereign
             disposer
             of
             the
             World
             which
             ,
             it
             seems
             ,
             he
             committed
             to
             the
             Government
             of
             King
             Ramestes
             .
          
           
             Others
             there
             were
             who
             mistook
             for
             the
             one
             supreme
             God
             ,
             the
             Soul
             of
             the
             World
             ,
             and
             ,
             it
             may
             be
             ,
             thought
             the
             Sun
             the
             Head
             in
             that
             great
             animated
             Body
             ,
             or
             the
             place
             of
             that
             Souls
             principal
             residence
             .
             On
             this
             fashion
             ,
             Osiris
             ,
             in
             Macrobius
             b
             ,
             describeth
             his
             Godhead
             .
             
               The
               Heavenly
               world
               is
               my
               head
               ;
               my
               belly
               the
               Sea
               ;
               my
               feet
               the
               Earth
               :
               In
               Heaven
               are
               my
               Ears
               ,
               and
               for
               my
               all-seeing
               Eye
               ,
               it
               is
               the
               glorious
               Lamp
               of
               the
               Sun.
               Pornutus
            
             likewise
             ,
             reciting
             the
             Dogmata
             of
             the
             Heathen
             Theology
             ,
             discourseth
             c
             to
             this
             effect
             .
             As
             we
             [
             men
             ]
             
               are
               governed
               by
               a
               Soul
               ,
               so
               the
               world
               hath
               its
               Soul
               also
               ,
               by
               which
               it
               is
               kept
               in
               frame
               :
               And
               this
               soul
               of
               the
               World
               is
               called
            
             Jupiter
             .
             Aristotle
             himself
             doth
             somewhere
             stile
             God
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             mighty
             Animal
             :
             So
             apt
             are
             the
             highest
             Aspirers
             in
             Philosophy
             to
             fall
             ,
             sometimes
             into
             wild
             and
             desperate
             errors
             .
             Amongst
             the
             Romans
             who
             excelled
             Varro
             in
             knowledg
             ?
             And
             yet
             S.
             Austin
             saith
             of
             him
             ,
             that
             he
             believed
             no
             higher
             God
             than
             the
             Soul
             of
             the
             World
             d
             ,
             but
             that
             by
             disgusting
             Images
             ,
             as
             debasers
             of
             Religion
             ,
             he
             approached
             nigh
             to
             the
             true
             God.
             Others
             ,
             both
             in
             Egypt
             and
             Persia
             ,
             worshipped
             for
             the
             true
             God
             ,
             a
             part
             only
             of
             his
             Idea
             ;
             whilst
             they
             removed
             from
             it
             ,
             the
             justice
             and
             mercy
             of
             sending
             ,
             preventing
             ,
             or
             taking
             away
             ,
             any
             temporal
             evils
             in
             which
             they
             thought
             the
             supreme
             
             Deity
             not
             concerned
             ;
             whilst
             they
             believed
             certain
             Demons
             to
             be
             the
             chastizers
             of
             those
             who
             had
             not
             purged
             themselves
             sufficiently
             from
             matter
             a
             .
          
        
         
           
             PART
             3.
             
             
               How
               far
               the
               Gentiles
               owned
               one
               true
               God.
               
            
          
           
             BUT
             it
             is
             not
             fair
             to
             fight
             always
             on
             the
             blind-side
             of
             Nature
             .
             I
             come
             therefore
             in
             the
             next
             place
             ,
             to
             acknowledg
             ,
             that
             some
             Gentiles
             used
             a
             Diviner
             Reason
             than
             others
             ,
             and
             owned
             one
             supreme
             God
             ,
             the
             King
             of
             the
             World
             ,
             and
             a
             Being
             distinct
             from
             the
             Sun
             ,
             or
             the
             Universe
             ,
             or
             the
             Soul
             of
             it
             .
          
           
             This
             appeareth
             from
             the
             Confession
             of
             many
             Christians
             ;
             and
             from
             the
             words
             of
             the
             Gentiles
             themselves
             .
          
           
             First
             ,
             Divers
             of
             the
             Fathers
             ,
             though
             they
             shew
             the
             generality
             of
             their
             gods
             to
             have
             been
             but
             creatures
             ,
             yet
             they
             confess
             they
             had
             amongst
             them
             ,
             some
             apprehension
             of
             one
             supreme
             ,
             eternal
             Deity
             .
             S.
             Chrysostom
             ,
             in
             a
             second
             Discourse
             in
             his
             sixth
             Tome
             concerning
             the
             Trinity
             b
             ,
             
               doth
               charge
               upon
               the
            
             Arians
             and
             Macedonians
             
               the
               crime
               of
               renewing
               Gentilism
               ,
               whilst
               they
               professed
               one
               great
               God
               ,
               and
               another
               Deity
               which
               was
               less
               ,
               and
               created
               .
               For
               it
               is
               Gentilism
            
             (
             said
             that
             Father
             )
             
               which
               teacheth
               men
               to
               worship
               a
               creature
               ,
               and
               to
               set
               up
               one
               Great
               [
               or
               greatest
               ]
               God
               ,
               and
               others
               of
               inferiour
               order
               .
            
             In
             this
             Discourse
             St.
             Chrysostom
             acknowledgeth
             that
             the
             Gentiles
             adored
             the
             one
             Sovereign
             God
             (
             for
             him
             the
             Arians
             believed
             in
             ,
             and
             were
             in
             that
             point
             good
             Theists
             ,
             though
             no
             Orthodox
             Christians
             )
             ,
             notwithstanding
             he
             accuseth
             them
             of
             Subordinate
             Polytheism
             .
             S.
             Cyril
             of
             Alexandria
             speaks
             the
             same
             thing
             ,
             and
             in
             more
             plain
             and
             direct
             words
             c
             .
             
               It
               is
               manifest
            
             (
             said
             he
             )
             
               that
               they
               who
               Phylosophized
               
               after
               the
               Greecian
               manner
               ,
               believed
               and
               professed
               one
               God
               ,
               the
               builder
               of
               all
               things
               ,
               and
               by
               nature
               superiour
               to
               all
               other
               Deities
               .
            
          
           
             And
             (
             to
             come
             to
             the
             second
             way
             of
             proof
             above
             mentioned
             )
             S.
             Cyril
             is
             very
             copious
             in
             the
             authorities
             which
             he
             produceth
             out
             of
             the
             Heathen
             Writers
             ,
             in
             order
             to
             the
             strengthening
             of
             his
             Assertion
             ,
             that
             they
             believed
             in
             one
             infinite
             God.
             He
             introduceth
             Orpheus
             a
             speaking
             as
             Divinely
             as
             David
             himself
             .
             
               God
               is
               one
               ,
               he
               is
               of
               himself
               ,
               of
               him
               are
               all
               things
               born
               ,
               and
               he
               ruleth
               over
               them
               all
               .
            
             He
             again
             ,
             after
             he
             had
             cited
             many
             Philosophers
             ,
             bringeth
             in
             the
             Poet
             Sophocles
             ,
             as
             one
             that
             professed
             the
             true
             God
             ;
             and
             the
             words
             which
             he
             there
             calleth
             to
             mind
             ,
             are
             worth
             the
             Transcribing
             b
             .
             
               Of
               a
               truth
               ,
               There
               is
               one
               God
               ,
               who
               made
               the
               Heavens
               ,
               and
               the
               spatious
               Earth
               ,
               and
               the
               goodly
               swelling
               of
               the
               Sea
               ,
               and
               the
               force
               of
               the
               Wind.
               But
               many
               of
               us
               mortals
               ,
               erring
               in
               our
               hearts
               ,
               have
               erected
               Images
               of
               gods
               made
               of
               Wood
               ,
               or
               Stone
               ,
               or
               Gold
               ,
               or
               Ivory
               ,
               as
               supports
               of
               our
               grief
               :
               And
               to
               these
               we
               have
               offered
               sacrifices
               and
               vain
               Panegyricks
               ;
               conceiting
               in
               that
               manner
               that
               we
               exercised
               Piety
               .
            
             He
             forbeareth
             not
             ,
             after
             this
             ,
             to
             cite
             Orpheus
             again
             c
             ,
             and
             the
             Verses
             have
             their
             weight
             ,
             and
             contain
             this
             sense
             in
             them
             .
             
               I
               adjure
               thee
               ,
               O
               Heaven
               !
               Thou
               wise
               work
               of
               the
               great
               God!
               I
               adjure
               thee
               thou
               voice
               of
               the
               Father
               ,
               which
               he
               first
               uttered
               ,
               when
               he
               founded
               the
               whole
               World
               by
               his
               Counsels
               .
            
             The
             Father
             calls
             to
             mind
             ,
             likewise
             ,
             many
             sayings
             of
             Porphyry
             ,
             and
             of
             the
             Author
             falsly
             called
             Trismegist
             .
             But
             they
             were
             too
             well
             acquainted
             with
             Christianity
             ,
             to
             have
             Authority
             in
             this
             Argument
             of
             the
             one
             God
             of
             the
             Gentiles
             .
             
               Such
               a
               Gentile
            
             [
             one
             who
             dreamt
             not
             of
             any
             Gospel
             ]
             was
             Anaxagoras
             ,
             who
             (
             as
             Plutarch
             testifies
             )
             
               did
               set
               a
               pure
               and
               sincere
               mind
               over
               all
               things
               ,
               instead
               of
               fate
               and
               fortune
               .
            
             In
             Laertius
             ,
             we
             may
             hear
             him
             speaking
             in
             his
             
             own
             words
             ;
             and
             they
             admit
             of
             this
             interpretation
             a
             .
             
               All
               things
               were
               together
            
             [
             or
             in
             a
             Chaos
             ]
             :
             
               Then
               came
               the
               Mind
               and
               disposed
               them
               into
               order
               .
            
             But
             on
             this
             declaration
             of
             Anaxagoras
             I
             will
             not
             depend
             ;
             because
             his
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             mind
             ,
             might
             be
             such
             as
             the
             Platonick
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             Soul
             of
             the
             World.
             I
             like
             better
             the
             words
             of
             Architas
             the
             Pythagorean
             b
             ,
             who
             speaks
             of
             God
             in
             the
             singular
             ,
             and
             says
             he
             is
             supreme
             ,
             and
             governs
             the
             World.
             But
             nothing
             is
             more
             close
             to
             the
             purpose
             than
             that
             which
             hath
             so
             often
             been
             said
             by
             Plato
             .
             It
             is
             his
             opinion
             recited
             in
             
               Timaeus
               Locrus
            
             c
             ,
             
               That
               God
               is
               the
               Principal
               Author
               and
               Parent
               of
               all
               things
               .
            
             And
             this
             he
             adds
             ,
             after
             an
             enumeration
             of
             the
             several
             Beings
             of
             which
             the
             Universe
             consisteth
             .
             He
             affirmeth
             in
             his
             Politicus
             ,
             “
             That
             God
             d
             made
             the
             great
             Animal
             of
             the
             World
             ,
             and
             that
             he
             directeth
             all
             the
             motions
             of
             it
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             that
             there
             are
             not
             two
             Gods
             governing
             the
             World
             with
             differing
             Counsels
             .
             In
             his
             Sophista
             e
             he
             determineth
             that
             God
             was
             the
             maker
             of
             things
             ,
             which
             were
             not
             [
             that
             is
             ,
             as
             such
             ]
             before
             he
             framed
             them
             .
             In
             his
             Timaeus
             f
             he
             calleth
             God
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             Maker
             and
             Father
             of
             every
             being
             :
             Adding
             ,
             that
             it
             is
             difficult
             to
             find
             out
             this
             Father
             of
             the
             Universe
             ;
             and
             that
             when
             he
             is
             found
             out
             ,
             it
             is
             not
             fit
             to
             declare
             him
             to
             the
             vulgar
             .
             He
             was
             ,
             it
             seems
             ,
             a
             Jehovah
             not
             ordinarily
             to
             be
             named
             .
             They
             who
             have
             read
             his
             works
             with
             care
             ,
             know
             what
             distinction
             he
             maketh
             betwixt
             g
             God
             and
             the
             gods
             :
             And
             how
             he
             extolleth
             the
             Divine
             goodness
             ,
             and
             maketh
             it
             the
             very
             Essence
             of
             the
             supreme
             God.
             It
             is
             ,
             indeed
             ,
             to
             be
             acknowledged
             ,
             that
             he
             set
             up
             other
             gods
             ,
             in
             his
             Scheme
             of
             the
             Universe
             :
             Nay
             ,
             that
             he
             owned
             a
             second
             ,
             or
             third
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             Artist
             of
             that
             great
             and
             noble
             frame
             of
             the
             visible
             World.
             But
             both
             he
             and
             his
             Disciples
             ,
             what
             other
             Principle
             
             soever
             they
             taught
             or
             believed
             ,
             They
             still
             maintained
             it
             to
             be
             distinct
             from
             the
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             the
             one
             supreme
             uncompounded
             Good.
             Plato
             ,
             in
             his
             Timaeus
             a
             ,
             teacheth
             expresly
             that
             the
             Soul
             of
             the
             World
             ,
             which
             he
             calleth
             
               a
               blessed
               God
            
             ,
             was
             made
             by
             the
             God
             who
             is
             eternal
             .
             
               Timaeus
               Locrus
            
             b
             supposeth
             the
             World
             to
             be
             framed
             by
             the
             supreme
             God
             ,
             and
             the
             Soul
             to
             be
             put
             into
             the
             middle
             of
             it
             by
             him
             that
             framed
             it
             :
             As
             if
             God
             made
             the
             World
             after
             the
             manner
             in
             which
             he
             made
             Adam
             .
             And
             Sallustius
             the
             Platonist
             ,
             in
             his
             Book
             of
             God
             and
             the
             World
             c
             ,
             treateth
             professedly
             of
             the
             first
             Cause
             ;
             concludeth
             a
             necessity
             of
             its
             Oneness
             ;
             and
             celebrateth
             its
             virtue
             as
             so
             eminent
             ,
             that
             it
             can
             scarce
             be
             expressed
             by
             any
             words
             .
             The
             truth
             is
             ,
             those
             Gentiles
             who
             ,
             with
             Sallust
             ,
             admired
             God
             as
             the
             first
             and
             incomprehensible
             Cause
             ;
             and
             with
             Mercurius
             in
             Stobaeus
             d
             ,
             declared
             him
             to
             be
             a
             Being
             abstruse
             to
             the
             Mind
             ,
             and
             impossible
             to
             the
             Tongue
             ;
             such
             Gentiles
             ,
             I
             say
             ,
             would
             have
             erred
             less
             ,
             had
             they
             stopped
             there
             ,
             and
             not
             gone
             about
             to
             explane
             the
             mode
             of
             his
             Essence
             and
             Operation
             ,
             whereby
             they
             have
             fallen
             into
             many
             false
             Idea's
             ,
             and
             particularly
             into
             that
             of
             the
             Soul
             of
             the
             World.
             But
             makers
             of
             Hypotheses
             ,
             especially
             in
             Subjects
             of
             such
             extent
             ,
             do
             commonly
             lose
             themselves
             in
             their
             own
             Labyrinths
             .
             That
             Hypothesis
             of
             the
             Soul
             of
             the
             World
             is
             frequent
             ,
             at
             this
             day
             ,
             amongst
             the
             Philosophers
             of
             India
             :
             And
             yet
             that
             Sect
             of
             the
             Benians
             which
             is
             called
             Samarath
             a
             ,
             maintaineth
             the
             notion
             of
             a
             superior
             God.
             
               They
               call
               him
            
             Permiseer
             ,
             
               and
               believe
            
             Him
             
               to
               be
               the
               first
               Cause
               which
               created
               the
               World
               ,
               and
               which
               governeth
               and
               preserveth
               the
               Universe
               ,
               with
               a
               sovereign
               and
               unchangeable
               Power
               .
            
             Change
             here
             but
             names
             ,
             and
             the
             matter
             may
             be
             applyed
             to
             the
             Philosophy
             of
             Plato
             ,
             who
             believed
             in
             one
             God
             ,
             though
             he
             idoliz'd
             his
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             Universal
             Soul
             ,
             
             and
             too
             many
             other
             Deities
             of
             inferiour
             rank
             .
          
           
             This
             ,
             in
             brief
             ,
             was
             the
             state
             of
             the
             Greeks
             ,
             in
             relation
             to
             the
             knowledg
             of
             God.
             Like
             to
             it
             was
             that
             of
             the
             Romans
             ;
             and
             of
             them
             also
             ,
             whence
             the
             Greeks
             and
             Romans
             borrowed
             some
             valuable
             notions
             ,
             together
             with
             much
             dross
             ,
             that
             is
             ,
             the
             Egyptians
             .
             a
             And
             they
             doubtless
             were
             beholding
             to
             Abraham
             ,
             to
             Joseph
             ,
             to
             Moses
             ,
             to
             the
             Jews
             ,
             who
             both
             before
             and
             after
             the
             Captivity
             came
             amongst
             them
             .
             By
             such
             means
             ,
             and
             by
             the
             study
             of
             Nature
             ,
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             Jove
             of
             the
             Greeks
             and
             Romans
             came
             nigh
             ,
             as
             well
             in
             sense
             ,
             as
             in
             similitude
             of
             Letters
             ,
             to
             the
             
               Mosaic
               Jehovah
               .
               Numa
               Pompilius
            
             ,
             whose
             Religion
             inclin'd
             the
             people
             to
             chuse
             him
             King
             after
             the
             death
             of
             Romulus
             ,
             to
             the
             end
             that
             the
             Empire
             which
             was
             obtained
             by
             force
             ,
             might
             be
             governed
             by
             Piety
             and
             Justice
             b
             ,
             as
             the
             Historian
             telleth
             us
             ,
             it
             was
             in
             his
             Reign
             ;
             Numa
             ,
             I
             say
             ,
             had
             studied
             in
             Egypt
             ,
             and
             he
             brought
             some
             of
             its
             Religion
             into
             Italy
             some
             Ages
             before
             Pythagoras
             c
             set
             foot
             there
             .
             It
             was
             not
             pure
             Religion
             ;
             for
             he
             introduced
             the
             worship
             of
             the
             immortal
             Gods
             ,
             d
             and
             the
             superstition
             of
             Augury
             .
             He
             ,
             in
             the
             worship
             of
             Vesta
             ,
             offered
             to
             them
             Universal
             Nature
             as
             the
             great
             Deity
             ;
             but
             cannot
             be
             thought
             to
             have
             been
             ignorant
             himself
             of
             a
             Deity
             greater
             still
             ,
             having
             learned
             the
             same
             Cabala
             with
             Pythagoras
             ,
             though
             according
             to
             the
             reservedness
             e
             which
             he
             saw
             practiced
             by
             the
             Egyptian
             Priests
             ,
             he
             did
             not
             divulge
             the
             mystery
             to
             the
             multitude
             .
             And
             manifest
             it
             is
             ,
             that
             the
             Religion
             of
             the
             Romans
             ,
             was
             in
             less
             measure
             adulterated
             in
             the
             age
             from
             Numa
             to
             
               Tarquinius
               Priscus
            
             ,
             than
             after
             those
             times
             .
             For
             he
             corrupted
             the
             Religion
             of
             Numa
             with
             the
             vanity
             of
             the
             Greeks
             and
             Ethruscans
             :
             And
             he
             erected
             Images
             which
             Numa
             would
             not
             admit
             of
             .
             For
             Numa
             believed
             (
             saith
             
               Dionysius
               Halicarnassaeus
            
             )
             that
             
             God
             could
             not
             be
             represented
             a
             by
             any
             Figure
             .
             And
             Tertullian
             b
             speaking
             of
             the
             debasement
             of
             Religion
             under
             
               Tarquinius
               Priscus
            
             ,
             sheweth
             Numa
             to
             have
             been
             more
             chast
             in
             his
             Rites
             ,
             and
             to
             have
             believed
             in
             a
             God
             to
             whom
             Ubiquity
             belonged
             .
             Plutarch
             also
             reporteth
             it
             concerning
             that
             wise
             Prince
             ,
             that
             he
             forbade
             the
             People
             to
             think
             that
             God
             had
             the
             form
             of
             Man
             or
             Beast
             .
             And
             the
             notion
             of
             Numa
             ,
             though
             much
             stifled
             ,
             was
             not
             quite
             destroyed
             by
             the
             multitude
             of
             Gods
             and
             Statues
             .
             There
             were
             those
             ,
             in
             the
             days
             of
             Cicero
             c
             ,
             who
             recounting
             many
             Deities
             held
             by
             the
             Philosophy
             of
             Anaximander
             ,
             professed
             themselves
             unable
             to
             understand
             any
             other
             than
             one
             eternal
             God.
             
          
           
             This
             God
             was
             sometimes
             owned
             under
             the
             name
             of
             Jupiter
             ,
             though
             that
             name
             was
             ambiguously
             applicable
             ,
             to
             Him
             ,
             to
             the
             Sun
             ,
             to
             many
             Demons
             or
             Heroes
             .
             We
             may
             infer
             the
             eminency
             of
             the
             Deity
             ,
             called
             by
             that
             name
             ,
             from
             the
             Attributes
             given
             to
             him
             by
             sober
             and
             Philosophical
             men
             ,
             when
             they
             argue
             about
             his
             Nature
             .
             Such
             a
             one
             was
             Diotogenes
             the
             Pythagorean
             d
             ,
             who
             speaketh
             of
             God
             in
             the
             singular
             number
             ;
             saith
             of
             him
             ,
             that
             he
             is
             a
             King
             whose
             City
             is
             the
             World
             ;
             calleth
             him
             by
             the
             name
             of
             Jupiter
             ;
             and
             affirmeth
             that
             Jupiter
             is
             the
             supreme
             of
             all
             Powers
             ,
             a
             God
             of
             Excellence
             ,
             Goodness
             ,
             Power
             ,
             Justice
             ;
             dispensing
             benefits
             to
             the
             World
             ,
             and
             in
             that
             sense
             ,
             the
             Father
             of
             Gods
             and
             Men.
             
          
           
             It
             is
             true
             that
             the
             Fathers
             ,
             and
             many
             others
             do
             esteem
             generally
             ,
             of
             the
             Grecian
             and
             
               Roman
               Jupiter
            
             as
             of
             an
             Arch-Devil
             ,
             and
             a
             Topical-god
             .
             And
             they
             deride
             his
             worship
             ,
             as
             the
             adoration
             of
             a
             man
             ,
             who
             was
             born
             and
             buried
             in
             Crete
             ;
             at
             least
             born
             somewhere
             on
             earth
             ,
             as
             Callimachus
             himself
             confesseth
             e
             ,
             though
             he
             denies
             the
             honour
             to
             the
             Cretians
             ;
             and
             is
             
             confident
             that
             ,
             though
             he
             was
             born
             ,
             he
             never
             dyed
             .
             Jupiter
             ,
             saith
             Arnobius
             a
             ,
             
               hath
               Father
               ,
               and
               Mother
               ,
               how
               can
               he
               then
               be
               a
               God
               ?
               Tertullian
            
             also
             had
             no
             other
             thoughts
             of
             Jupiter
             than
             of
             an
             Idol
             :
             For
             thus
             he
             discourseth
             b
             .
             
               I
               know
               one
            
             (
             whom
             God
             forgive
             )
             
               who
               when
               another
               ,
               in
               the
               quarrel
               managed
               betwixt
               them
               ,
               used
               this
               imprecation
               ,
               let
            
             Jupiter
             
               be
               angry
               with
               you
               ,
               answered
               again
               ;
               nay
               ,
               let
               him
               be
               avenged
               on
               you
               .
               What
               could
               have
               an
               Heathen
               man
               done
               more
               ,
               who
               believed
            
             Jupiter
             
               to
               be
               a
               God
            
             ?
             The
             Senate
             and
             People
             of
             Rome
             do
             in
             a
             late
             Inscription
             in
             the
             Capitol
             ,
             give
             notice
             c
             ,
             that
             the
             place
             was
             once
             dedicated
             unto
             Jove
             ;
             but
             that
             they
             had
             made
             it
             sacred
             to
             the
             True
             God
             ,
             to
             Jesus
             Christ
             the
             Author
             of
             all
             good
             things
             .
             And
             this
             opinion
             might
             well
             be
             entertained
             concerning
             Jupiter
             ,
             for
             many
             Reasons
             :
             First
             ,
             because
             the
             multitude
             ,
             both
             in
             Greece
             ,
             and
             Italy
             ,
             did
             worship
             him
             in
             the
             quality
             of
             a
             Demon.
             The
             Poets
             of
             Greece
             set
             him
             forth
             as
             a
             Demon
             ,
             though
             the
             Superior
             of
             them
             ;
             and
             (
             as
             we
             read
             in
             the
             first
             Iliad
             of
             Homer
             )
             as
             a
             Power
             not
             perfectly
             Omnipotent
             ,
             but
             subject
             to
             be
             bound
             by
             the
             rest
             of
             the
             Gods.
             And
             the
             Law
             of
             the
             Twelve
             Tables
             ,
             before-cited
             ,
             representeth
             him
             only
             as
             the
             President
             of
             the
             College
             of
             the
             sempiternal
             Demons
             ,
             or
             
               Dii
               Consentes
            
             d
             .
             Nay
             ,
             of
             
               Jove
               Plato
            
             himself
             saith
             e
             ,
             that
             men
             esteemed
             him
             the
             best
             and
             most
             just
             of
             the
             Gods
             ,
             and
             one
             who
             held
             his
             father
             in
             Chains
             for
             his
             unnatural
             cruelty
             to
             his
             Children
             .
             Secondly
             ,
             Because
             the
             worship
             of
             Jupiter
             ,
             in
             how
             high
             a
             notion
             soever
             he
             was
             sometimes
             taken
             ,
             was
             not
             looked
             upon
             only
             by
             it
             felf
             ,
             but
             as
             the
             principal
             worship
             in
             the
             Religion
             of
             the
             Gentiles
             ,
             giving
             denomination
             to
             the
             other
             parts
             of
             it
             .
             For
             the
             worship
             of
             Jupiter
             was
             ,
             in
             effect
             ,
             an
             acknowledgment
             of
             the
             whole
             Gentilism
             of
             
               Rome
               Pagan
            
             :
             And
             he
             that
             had
             adored
             Jupiter
             ,
             would
             by
             that
             
             have
             been
             judged
             ,
             to
             have
             been
             likewise
             a
             devout
             Servant
             of
             Juno
             and
             Venus
             ,
             and
             the
             rest
             of
             that
             Society
             of
             Grecian
             and
             Roman
             Idols
             .
             However
             ,
             under
             this
             name
             ,
             some
             of
             the
             wise
             Gentiles
             did
             mean
             the
             supreme
             Deity
             ,
             distinct
             from
             their
             College
             of
             Demons
             :
             and
             I
             suppose
             
               Marcus
               Antoninus
            
             ,
             that
             Philosophical
             Prince
             ,
             to
             have
             been
             one
             of
             them
             .
             He
             says
             ,
             indeed
             ,
             concerning
             the
             thundering
             Legion
             ,
             
               That
               they
               prayed
               to
               a
               God
               which
               himself
               knew
               not
            
             a
             :
             Not
             that
             he
             owned
             not
             one
             supreme
             God
             ,
             but
             that
             he
             understood
             him
             not
             in
             the
             subsistences
             of
             Father
             ,
             Son
             ,
             and
             Holy
             Ghost
             ,
             in
             which
             quality
             the
             Christians
             applyed
             themselves
             to
             him
             .
             Thirdly
             ,
             Jupiter
             ,
             when
             thought
             of
             under
             the
             notion
             of
             one
             highest
             God
             ,
             whatsoever
             he
             was
             in
             speculation
             ,
             he
             was
             actually
             but
             an
             evil
             Demon.
             For
             the
             Persons
             and
             things
             which
             he
             countenanced
             could
             never
             be
             approved
             of
             by
             the
             true
             and
             righteous
             God.
             
          
           
             Let
             it
             then
             be
             granted
             (
             for
             why
             should
             men
             oppose
             the
             evidence
             of
             plain
             words
             ?
             )
             that
             some
             Gentiles
             entertained
             a
             notion
             of
             that
             God
             who
             is
             one
             and
             supreme
             .
          
        
         
           
             PART
             4.
             
             
               What
               Applications
               they
               made
               to
               one
               God.
               
            
          
           
             THis
             being
             confessed
             ,
             There
             is
             a
             Second
             inquiry
             to
             be
             made
             ,
             whether
             such
             Gentiles
             worshipped
             him
             ,
             or
             made
             Religious
             Application
             to
             him
             ?
             And
             it
             is
             evident
             they
             did
             so
             ,
             both
             by
             Prayers
             ,
             Sacrifices
             ,
             and
             Images
             .
          
           
             Prayer
             to
             him
             was
             consequent
             to
             their
             Apprehensions
             of
             him
             as
             the
             Allsufficient
             and
             bountiful
             Governour
             of
             Mankind
             .
             And
             sometimes
             they
             prayed
             to
             him
             in
             the
             very
             form
             of
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             ]
             
               Lord
               have
               mercy
            
             ,
             which
             the
             Ancient
             Christians
             used
             .
             Ennius
             ,
             in
             Cicero
             ,
             
             b
             declareth
             that
             Jove
             was
             invoked
             by
             All.
             He
             calleth
             him
             
               [
               Sublime
               Candens
            
             ]
             not
             meaning
             the
             Sun
             ,
             but
             the
             Power
             that
             causeth
             Lightning
             ,
             and
             the
             Jove
             who
             ,
             in
             Euripides
             (
             there
             also
             cited
             by
             
               Tully
               )
            
             ,
             is
             owned
             as
             
               [
               Summus
               divns
            
             ]
             the
             supreme
             God.
             Simplicius
             ,
             in
             the
             conclusion
             of
             his
             Notes
             on
             Epictetus
             c
             ,
             useth
             this
             excellent
             form
             :
             
               I
               address
               my self
               humbly
               to
               thee
               ,
               O
               Lord
               ,
               thou
               Father
               and
               guide
               of
               our
               Reason
               ,
               that
               we
               may
               be
               mindful
               of
               that
               nobility
               with
               which
               thou
               hast
               adorn'd
               us
               :
               —
               That
               we
               may
               be
               purged
               from
               the
               contagion
               of
               the
               body
               ,
               and
               bruitish
               affections
               ;
               governing
               them
               as
               becometh
               us
               ,
               and
               using
               them
               as
               Instruments
               .
            
             —
             If
             Simplicius
             be
             said
             to
             learn
             this
             under
             Christianity
             ,
             that
             cannot
             be
             objected
             against
             Socrates
             and
             
               Plato
               .
               Socrates
            
             prayeth
             d
          
           
             
             ,
             not
             only
             to
             the
             gods
             ,
             but
             to
             the
             supreme
             God
             ,
             under
             the
             Title
             of
             Pan
             ,
             in
             the
             first
             place
             .
             
               And
               he
               prayeth
               that
               he
               may
               be
               beautiful
               within
               ;
               and
               that
               he
               may
               esteem
               the
               wise-man
               only
               to
               be
               the
               man
               truly
               wealthy
               :
               referring
               to
               the
               things
               before
               discoursed
               of
               in
               the
               Phaedrus
               of
               Plato
               .
            
             The
             same
             Plato
             begins
             his
             second
             Dialogue
             called
             
               Alcibiades
               (
               e
            
             )
             by
             this
             question
             (
             put
             to
             that
             Philosopher
             ,
             by
             Socrates
             ,
             who
             apprehended
             him
             to
             be
             in
             a
             deep
             contemplation
             )
             ;
             
               Whether
               he
               were
               going
               about
               to
               call
               on
               God
               ?
            
             And
             thence
             occasion
             is
             taken
             of
             saying
             many
             wise
             things
             ,
             on
             that
             Subject
             ,
             in
             the
             sequel
             of
             that
             Dialogue
             .
             And
             about
             the
             middle
             of
             that
             Discourse
             ,
             he
             repeateth
             a
             very
             prudent
             form
             of
             Prayer
             used
             by
             a
             Poet
             f
             ,
             who
             
               beseecheth
               his
               God
               to
               give
               him
               the
               things
               which
               were
               good
               for
               him
               ,
               though
               he
               should
               happen
               not
               to
               pray
               for
               them
               ;
               and
               to
               keep
               from
               him
               such
               things
               as
               were
               hurtful
               ,
               though
               through
               error
               he
               should
               make
               supplication
               for
               them
               .
               Again
               ,
               in
               
                 Timaeus
                 ,
                 Plato
              
               observeth
               g
               that
               those
               who
               have
               any
               share
               of
               understanding
               ,
               when
               they
               undertake
               any
               thing
               ,
               be
               it
               of
               
               smaller
               or
               of
               greater
               concernment
               ,
               do
               always
               invoke
               God.
               
            
             To
             such
             Invocation
             he
             exhorteth
             a
             at
             the
             constitution
             of
             any
             City
             or
             civil
             Body
             .
             And
             he
             urgeth
             Prayer
             in
             so
             many
             places
             ,
             that
             I
             have
             not
             room
             for
             the
             repetition
             of
             them
             ,
             in
             that
             compass
             to
             which
             I
             have
             design'd
             to
             confine
             my
             Discourse
             .
          
           
             For
             Sacrifice
             ,
             That
             also
             the
             Gentiles
             offered
             to
             God.
             Plato
             joyneth
             both
             together
             in
             the
             conclusion
             of
             his
             Theages
             .
             There
             b
             Theages
             exhorteth
             to
             an
             appeasing
             of
             the
             Numen
             worshipped
             by
             Socrates
             ,
             by
             Prayer
             and
             Sacrifice
             ;
             and
             Demodocus
             and
             Socrates
             are
             consenting
             to
             it
             .
             And
             Porphyry
             supposeth
             some
             Gentiles
             to
             have
             offered
             Sacrifice
             to
             the
             supreme
             God
             ,
             whilst
             he
             taxeth
             them
             for
             offering
             to
             him
             Animals
             ,
             as
             unmeet
             oblations
             ,
             or
             indeed
             ,
             any
             thing
             besides
             a
             pure
             Mind
             .
             Martinius
             in
             the
             Fourth
             Book
             of
             his
             History
             of
             China
             c
             ,
             thinketh
             that
             people
             to
             have
             worshipped
             the
             true
             supreme
             God
             under
             the
             name
             of
             Xangti
             :
             And
             he
             further
             observeth
             ,
             that
             they
             offered
             Prayers
             and
             Sacrifices
             to
             him
             ,
             though
             they
             used
             no
             Images
             in
             his
             worship
             .
          
           
             For
             Images
             ,
             The
             Gentiles
             used
             them
             in
             the
             worship
             of
             the
             one
             God
             ,
             and
             not
             only
             whilst
             they
             Religiously
             observed
             their
             Demons
             .
             Origen
             supposeth
             Statues
             of
             both
             kinds
             in
             use
             amongst
             them
             ,
             where
             he
             saith
             d
             ,
             that
             
               Those
               Heathens
               expose
               themselves
               to
               the
               derision
               of
               all
               men
               of
               sound
               mind
               ,
               who
               ,
               after
               their
               Philosophical
               disputations
            
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             
               of
               God
               or
               gods
               ,
               respect
               Statues
               ,
               and
               either
               pray
               to
               them
               ,
               or
               endeavour
               ,
               by
               the
               contemplation
               of
               them
               ,
               as
               by
               conspicuous
               signs
               ,
               to
               raise
               their
               minds
            
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             
               to
               the
               Intelligible
               Deity
               .
               In
               the
               mean
               time
            
             (
             as
             he
             continueth
             his
             Discourse
             )
             
               the
               meanest
               Christian
               is
               effectually
               perswaded
               that
               all
               the
               World
               is
               the
               Temple
               of
               God
               :
               And
               he
               prayeth
               to
               him
               ,
               in
               all
               places
               ,
               with
               closed
               eyes
               ,
               but
               with
               the
               Lights
               of
               his
               
               Mind
               erected
               towards
               Heaven
               .
            
             This
             had
             been
             no
             refutation
             of
             Celsus
             ,
             if
             the
             Gentiles
             had
             not
             worshipped
             the
             God
             that
             is
             every
             where
             ,
             without
             Images
             ,
             by
             Prayer
             and
             a
             pure
             intention
             .
             Origen
             ,
             in
             the
             same
             Book
             a
             ,
             in
             answer
             to
             Celsus
             ,
             who
             had
             denied
             Images
             to
             be
             worshipped
             as
             Gods
             ,
             and
             affirmed
             them
             to
             be
             Divine
             Statues
             only
             ;
             replyeth
             in
             this
             manner
             .
             
               We
               cannot
               think
               these
               Images
               to
               be
               so
               much
               as
               Divine
               Statues
               ;
               seeing
               we
               circumscribe
               not
               the
               incorporeal
               and
               invisible
               God
               ,
               with
               any
               figure
               .
            
             He
             supposeth
             the
             Heathen
             had
             done
             so
             ;
             else
             he
             had
             in
             vain
             contended
             against
             their
             Statues
             by
             such
             an
             Argument
             ,
             fetched
             from
             the
             spirituality
             and
             ubiquity
             ,
             not
             of
             Demons
             ,
             but
             of
             the
             true
             and
             Sovereign
             God.
             To
             him
             it
             appeareth
             ,
             that
             some
             Gentiles
             did
             apply
             themselves
             in
             the
             three
             ways
             abovementioned
             ,
             of
             Prayer
             ,
             Sacrifice
             ,
             and
             Image-worship
             .
          
        
         
           
             PART
             5.
             
             
               Whether
               they
               worshipping
               one
               God
               ,
               could
               be
               guilty
               of
               that
               sin
               .
            
          
           
             NOW
             that
             being
             proved
             ,
             a
             third
             Question
             comes
             to
             be
             resolved
             ;
             Whether
             the
             acknowledgment
             of
             one
             God
             by
             the
             Gentiles
             ,
             and
             their
             Application
             to
             him
             ,
             being
             granted
             ,
             they
             are
             yet
             liable
             to
             the
             charge
             of
             Idolatry
             ?
          
           
             In
             answer
             to
             this
             enquiry
             ,
             I
             purpose
             to
             shew
             ,
             that
             they
             are
             still
             charged
             ;
             that
             they
             might
             be
             guilty
             notwithstanding
             that
             concession
             of
             owning
             one
             God
             ;
             and
             that
             in
             divers
             respects
             ,
             that
             guilt
             was
             actually
             contracted
             by
             them
             .
             They
             are
             charged
             with
             this
             high
             offence
             ,
             by
             
               Tertullian
               ,
               Clemens
               Alexandrinus
               ,
               Minucius
               Faelix
               ,
               Origen
            
             against
             Celsus
             ,
             S.
             
               Cyprian
               de
               vanitate
               Idolorum
               ,
               Arnobius
               ,
               Lactantius
               ,
               Julius
               Firmicus
               Maternus
               ,
            
             and
             
             a
             long
             order
             of
             others
             :
             And
             to
             cite
             them
             in
             all
             the
             places
             which
             are
             pertinent
             to
             this
             matter
             ,
             were
             to
             repeat
             a
             great
             part
             of
             their
             works
             .
             The
             matter
             is
             so
             notorious
             ,
             that
             I
             will
             illustrate
             it
             only
             by
             a
             single
             instance
             .
             Let
             that
             instance
             be
             made
             in
             Julian
             the
             Apostate
             [
             if
             he
             were
             ever
             a
             Christian
             ,
             in
             whom
             the
             tares
             of
             Gentilism
             were
             sown
             so
             very
             early
             by
             Libanius
             ;
             and
             appeared
             ripe
             so
             soon
             as
             ever
             the
             Glory
             of
             the
             Empire
             shone
             upon
             him
             ]
             :
             This
             man
             hath
             been
             condemned
             by
             the
             common
             consent
             of
             the
             Christian
             Church
             in
             being
             since
             his
             time
             ,
             as
             a
             manifest
             and
             infamous
             Idolater
             ,
             and
             a
             very
             Bigot
             in
             Heathenism
             ;
             and
             yet
             he
             acknowledged
             one
             God
             ,
             and
             him
             who
             is
             truly
             the
             Lord
             of
             Lords
             .
             He
             declared
             this
             to
             be
             the
             opinion
             of
             his
             Sect
             a
             ,
             That
             there
             was
             a
             common
             Parent
             and
             King
             of
             Men.
             He
             worshipped
             that
             Jupiter
             b
             who
             is
             the
             giver
             of
             all
             kinds
             of
             good
             ;
             who
             is
             c
             the
             greatest
             and
             most
             powerful
             Being
             .
             He
             worshipped
             (
             though
             not
             without
             the
             intermixture
             of
             a
             false
             Religion
             )
             the
             God
             of
             
               Abraham
               ,
               Isaac
            
             ,
             and
             Jacob.
             He
             says
             so
             much
             in
             Terms
             ,
             in
             one
             place
             d
             and
             upon
             his
             Oath
             .
             He
             says
             the
             same
             elsewhere
             e
             in
             effect
             ,
             whilst
             he
             reports
             the
             pains
             he
             took
             (
             though
             perfectly
             in
             vain
             )
             to
             raise
             the
             Temple
             of
             Jerusalem
             out
             of
             its
             ruines
             ;
             and
             thereby
             ,
             as
             he
             pretended
             ,
             
               to
               erect
               a
               Monument
               to
               him
               ,
               to
               whom
               it
               was
               sacred
               .
            
             It
             is
             true
             ,
             that
             S.
             Cyril
             doth
             bring
             his
             sincerity
             under
             question
             f
             ,
             and
             believes
             that
             ,
             in
             his
             heart
             ,
             he
             placed
             the
             God
             of
             Abraham
             amongst
             his
             Topical
             deities
             :
             Yet
             ,
             for
             
               Jupiter
               Ithometes
            
             g
             worshipped
             by
             Julian
             ,
             S.
             Cyril
             granteth
             him
             to
             be
             esteemed
             the
             Prince
             of
             the
             Gods.
             And
             why
             he
             should
             think
             that
             Julian
             believed
             not
             the
             God
             of
             Abraham
             to
             be
             the
             true
             Jehovah
             ,
             I
             cannot
             readily
             conjecture
             ;
             seeing
             that
             Emperor
             had
             perufed
             the
             
               Old
               Testament
            
             ,
             which
             declares
             him
             to
             be
             the
             Creator
             and
             
             Governour
             of
             all
             things
             ,
             and
             not
             meerly
             ,
             as
             the
             Nations
             transplanted
             into
             Samaria
             ,
             grosly
             imagined
             ,
             
               The
               God
               of
               the
               Land
            
             a
             .
             If
             now
             Julian
             and
             some
             other
             Heathens
             entertained
             so
             worthy
             a
             notion
             of
             God
             ,
             they
             are
             ,
             so
             far
             ,
             acquitted
             of
             that
             sort
             of
             Idolatry
             which
             establisheth
             the
             Polytheism
             of
             some
             or
             many
             eoequal
             Gods
             ;
             but
             still
             they
             might
             be
             ,
             in
             other
             regards
             ,
             the
             worshippers
             of
             Idols
             .
          
           
             That
             they
             might
             be
             so
             ,
             appeareth
             from
             the
             definition
             of
             Idolatry
             ,
             in
             which
             it
             is
             shewed
             that
             the
             giving
             away
             the
             honour
             of
             God
             to
             another
             Object
             is
             a
             degree
             of
             that
             crime
             ,
             though
             it
             be
             not
             his
             supreme
             honour
             :
             Though
             we
             do
             not
             take
             the
             Crown
             of
             incommunicable
             honour
             from
             him
             ,
             and
             ,
             by
             our
             fancy
             ,
             place
             it
             on
             a
             creature
             .
             It
             appeareth
             again
             from
             the
             practice
             of
             the
             Jews
             ,
             who
             are
             by
             God
             himself
             accused
             of
             Idolatry
             ,
             even
             when
             they
             in
             part
             owned
             and
             worshipped
             him
             ,
             and
             before
             they
             were
             wholly
             led
             into
             captivity
             ,
             and
             mingled
             again
             among
             the
             Heathen
             .
             They
             had
             not
             forgotten
             ,
             perfectly
             ,
             the
             God
             of
             Israel
             in
             whose
             Law
             they
             read
             ;
             though
             like
             Adulteresses
             ,
             they
             shared
             their
             Love
             with
             Idols
             .
             Wherefore
             God
             Almighty
             required
             Hosea
             ,
             not
             (
             as
             I
             think
             )
             in
             a
             literal
             sense
             ,
             but
             according
             to
             the
             way
             of
             a
             Prophetical
             Scene
             ,
             to
             take
             unto
             him
             an
             Adulteress
             b
             ;
             thereby
             personating
             the
             state
             betwixt
             himself
             and
             the
             Children
             of
             Israel
             ,
             who
             ,
             though
             they
             had
             not
             rejected
             him
             as
             their
             true
             and
             supreme
             Husband
             ,
             yet
             they
             had
             gone
             a
             whoring
             after
             the
             inventions
             of
             the
             Gentiles
             ,
             and
             provoked
             God
             to
             give
             them
             a
             Bill
             of
             Divorce
             .
          
           
             Whilst
             I
             am
             here
             affirming
             ,
             that
             a
             people
             who
             own
             one
             God
             ,
             may
             yet
             commit
             Idolatry
             ,
             I
             mean
             not
             this
             meerly
             of
             such
             who
             judge
             him
             to
             be
             ,
             Nature
             ,
             the
             Sun
             ,
             or
             the
             Soul
             of
             the
             World
             ,
             all
             which
             are
             finite
             or
             imaginary
             Objects
             ,
             and
             by
             consequence
             ,
             Idols
             ,
             as
             often
             as
             they
             
             are
             adored
             in
             the
             place
             of
             God
             :
             But
             I
             speak
             even
             of
             the
             Gentiles
             who
             own'd
             one
             true
             incomprehensible
             Creator
             ;
             who
             with
             Callicratidas
             the
             Pythagorean
             a
             ,
             acknowledged
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             one
             best
             Being
             ,
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             and
             such
             as
             was
             the
             Beginning
             and
             Cause
             of
             all
             things
             .
             Some
             of
             these
             did
             actually
             commit
             Idolatry
             ,
             in
             their
             worship
             of
             the
             Statues
             of
             God
             ,
             of
             Demons
             ,
             and
             of
             the
             Images
             of
             those
             subordinate
             Deities
             .
          
        
         
           
             PART
             6.
             
             
               Of
               their
               Idolatry
               in
               worshipping
               the
               Statues
               of
               God.
               
            
          
           
             FIrst
             ,
             their
             Idolatry
             consisted
             in
             the
             worship
             of
             the
             Statues
             of
             God.
             This
             ,
             indeed
             ,
             was
             not
             the
             highest
             degree
             of
             that
             false
             Religion
             ,
             for
             they
             did
             not
             ,
             hereby
             ,
             dethrone
             God
             ,
             and
             give
             to
             the
             creature
             his
             most
             essential
             perfections
             ;
             but
             yet
             they
             gave
             away
             such
             honour
             as
             he
             had
             not
             bestowed
             who
             was
             the
             proprietor
             of
             it
             .
             They
             did
             so
             ,
             in
             the
             worship
             ,
             both
             of
             the
             natural
             ,
             and
             of
             the
             artificial
             Statues
             of
             God.
             The
             Principal
             natural
             Statue
             was
             the
             Sun.
             For
             some
             of
             the
             Philosophical
             Gentiles
             made
             not
             the
             Sun
             it self
             the
             ultimate
             Object
             of
             their
             worship
             ,
             but
             they
             adored
             God
             in
             it
             .
             Hence
             they
             gave
             to
             Vulcan
             [
             that
             is
             ,
             the
             Sun
             ]
             the
             Name
             ,
             sometimes
             of
             God
             ,
             and
             sometimes
             of
             Fire
             ,
             as
             
               Plutarch
               (
               c
            
             )
             instructeth
             us
             out
             of
             Archilochus
             .
             
             And
             
               Maximus
               Tyrius
            
             ,
             being
             one
             of
             more
             refined
             Reason
             than
             the
             generality
             of
             the
             Heathens
             ,
             would
             not
             confess
             that
             the
             Sun
             and
             the
             Fire
             were
             any
             further
             deified
             ,
             than
             as
             they
             were
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             Statues
             or
             Images
             of
             God.
             The
             same
             excellent
             Philosopher
             upbraideth
             the
             Persians
             for
             neglecting
             the
             Statues
             of
             the
             fruitful
             Earth
             ,
             and
             the
             glorious
             Sun
             ,
             and
             the
             great
             path
             of
             Commerce
             ,
             the
             Sea
             ;
             and
             chusing
             
             the
             devouring
             Fire
             as
             their
             Statue
             and
             their
             God.
             In
             which
             words
             ,
             he
             supposeth
             the
             presence
             of
             a
             Deity
             in
             the
             Fire
             ,
             and
             the
             Fire
             to
             be
             only
             the
             Statue
             or
             Image
             of
             it
             ,
             according
             to
             the
             Persian
             Theology
             .
          
           
             Now
             ,
             in
             Two
             things
             ,
             consisted
             the
             Idolatry
             of
             the
             Heathens
             ,
             whilst
             they
             worshipped
             the
             natural
             Statues
             of
             God.
             
          
           
             First
             ,
             They
             were
             Idolatrous
             in
             setting
             up
             those
             natural
             Statues
             ,
             as
             the
             places
             of
             Gods
             peculiar
             Residence
             .
             And
             this
             the
             Fathers
             objected
             to
             the
             Heathens
             ;
             shewing
             them
             ,
             that
             Christianity
             represented
             God
             ,
             as
             one
             that
             filled
             the
             World
             ,
             and
             not
             as
             one
             that
             dwelt
             (
             like
             a
             Star
             )
             in
             some
             coelestial
             Sphear
             ;
             and
             taught
             them
             in
             their
             Prayers
             to
             him
             ,
             to
             exalt
             their
             thoughts
             above
             all
             material
             Heavens
             :
             Or
             (
             as
             Origen
             a
             is
             pleased
             to
             express
             it
             )
             
               above
               even
               supercoelestial
               Places
            
             .
             And
             for
             this
             they
             had
             Reason
             :
             For
             the
             Gentiles
             ,
             by
             worshipping
             creatures
             as
             Gods
             Statues
             ,
             gave
             Gods
             relative
             honour
             to
             them
             ,
             whilst
             he
             owned
             them
             only
             as
             his
             workmanship
             ,
             and
             not
             as
             his
             especial
             Images
             or
             Temples
             .
             Thereby
             ,
             likewise
             ,
             they
             bred
             in
             their
             minds
             a
             dishonourable
             Idea
             of
             God
             ,
             as
             of
             one
             who
             ,
             like
             a
             finite
             Being
             ,
             dwelt
             in
             certain
             places
             .
             This
             was
             not
             the
             notion
             of
             him
             amongst
             all
             ,
             but
             the
             worship
             of
             him
             by
             natural
             Statues
             made
             all
             of
             them
             prone
             to
             it
             .
             Plato
             himself
             was
             under
             the
             Temptation
             .
             He
             was
             not
             come
             to
             any
             determinate
             belief
             concerning
             the
             Stars
             ,
             whether
             they
             were
             Gods
             ,
             or
             only
             the
             Statues
             of
             them
             .
             But
             ,
             upon
             supposition
             that
             they
             were
             Statues
             (
             the
             part
             to
             which
             he
             is
             most
             inclined
             )
             he
             would
             have
             them
             honoured
             beyond
             all
             Statues
             on
             earth
             ,
             as
             being
             made
             such
             by
             a
             Divine
             Power
             b
             .
          
           
             Secondly
             ,
             The
             Gentiles
             were
             guilty
             of
             Idolatrous
             Worship
             ,
             in
             making
             some
             ,
             at
             least
             ,
             of
             the
             natural
             Statues
             of
             God
             ,
             voluntary
             and
             authoritative
             disposers
             
             of
             good
             and
             evil
             ,
             under
             God
             ,
             in
             the
             World
             ;
             though
             not
             as
             the
             supreme
             dispensers
             of
             them
             .
             They
             believed
             the
             Stars
             to
             be
             animated
             [
             at
             least
             with
             an
             assistant
             form
             ]
             and
             as
             Maimonides
             reporteth
             of
             them
             a
             ,
             created
             by
             God
             for
             the
             Government
             of
             the
             World.
             And
             we
             receive
             it
             upon
             the
             valuable
             Authority
             of
             
               Garcilasso
               de
               la
               Vega
            
             b
             that
             the
             Ynca's
             of
             Peru
             adored
             the
             Sun
             as
             the
             visible
             Deity
             ,
             by
             which
             the
             greater
             God
             ,
             who
             was
             invisible
             ,
             ruled
             this
             World.
             
          
           
             A
             due
             confideration
             of
             this
             Fancy
             amongst
             the
             Gentiles
             ,
             leadeth
             us
             to
             the
             true
             Original
             of
             Astrology
             ,
             and
             to
             a
             right
             account
             of
             Talismanick
             Statues
             .
             The
             present
             Astrology
             pretendeth
             to
             be
             Natural
             and
             Philosophical
             ,
             and
             to
             solve
             the
             effects
             it
             foretelleth
             (
             if
             any
             it
             doth
             ,
             besides
             those
             of
             Light
             and
             Shadow
             ,
             as
             in
             Eclipses
             )
             by
             the
             mechanical
             influence
             of
             the
             Stars
             ,
             which
             variously
             combine
             their
             light
             and
             heat
             .
             But
             the
             
               Egyptian
               ,
               Chaldean
            
             ,
             and
             Grecian
             Astrology
             was
             ,
             in
             truth
             ,
             an
             Astrological
             Magick
             ,
             built
             upon
             the
             hypothesis
             of
             their
             Demons
             ,
             and
             the
             Heavens
             which
             they
             governed
             .
             And
             they
             did
             not
             think
             that
             the
             Stars
             wrought
             a
             mighty
             effect
             ,
             or
             impregnated
             a
             Talisman
             ,
             by
             their
             proper
             virtue
             ,
             but
             as
             they
             were
             either
             Intelligences
             themselves
             ,
             or
             divinely
             influenced
             and
             directed
             by
             the
             Demons
             which
             resided
             in
             them
             ,
             and
             governed
             part
             of
             this
             lower
             World.
             The
             Chaldeans
             c
             assigned
             Twelve
             Gods
             as
             Governours
             of
             the
             year
             ,
             and
             apportioned
             to
             each
             of
             them
             one
             sign
             in
             the
             Zodiack
             .
             To
             these
             they
             added
             Thirty
             Auxiliary
             Gods
             in
             Thirty
             Stars
             ,
             of
             which
             Fifteen
             were
             to
             have
             inspection
             on
             things
             below
             the
             earth
             ;
             and
             Fifteen
             above
             it
             .
             And
             in
             the
             Kalendar
             of
             
               Julius
               Caesar
            
             d
             ,
             each
             God
             had
             a
             Month
             under
             him
             ,
             and
             in
             it
             ,
             the
             several
             Constellations
             .
             Juno
             governed
             
               January
               ,
               Neptune
               February
               ,
               Minerva
               March
               ,
               Venus
               April
               ,
               Apollo
               May
               ,
               Mercury
               June
               ,
               Jupiter
               
               Quintilis
            
             or
             
               July
               ,
               Ceres
               Sextilis
            
             or
             
               August
               ,
               Vulcan
               September
               ,
               Mars
               October
               ,
               Diana
               November
               ,
               Vesta
               December
               .
            
             At
             this
             day
             the
             Astrological
             Judgments
             refer
             to
             demonology
             .
             Thus
             Saturn
             the
             severe
             Demon
             ,
             is
             made
             to
             signifie
             malicious
             persons
             ;
             Mars
             the
             Bloody
             Demon
             ,
             furious
             ,
             proud
             ,
             valiant
             persons
             ;
             and
             by
             their
             Influence
             to
             dispose
             to
             such
             Qualities
             .
             The
             Horoscope
             or
             Ascendant
             is
             made
             the
             principal
             of
             all
             Angles
             ,
             or
             if
             not
             that
             ,
             then
             the
             
               Culmen
               Coeli
            
             by
             Ptolomy
             ;
             and
             this
             judgment
             at
             first
             came
             from
             the
             worship
             of
             the
             Sun
             the
             principal
             Demon
             ,
             and
             most
             reverenced
             in
             those
             Angles
             .
          
           
             In
             this
             worship
             then
             ,
             although
             subordinate
             ,
             The
             Gentiles
             placed
             Gods
             Authority
             where
             God
             himself
             had
             not
             done
             it
             ;
             and
             their
             Hopes
             ,
             and
             Fears
             ,
             and
             Thanks
             ,
             respected
             certain
             Creatures
             ,
             when
             they
             were
             due
             to
             God
             ,
             dispensing
             good
             and
             evil
             immediately
             by
             himself
             ;
             or
             if
             by
             them
             ,
             doing
             it
             by
             them
             as
             ministerial
             Causes
             ,
             not
             as
             sharers
             in
             his
             Government
             .
             But
             of
             this
             ,
             more
             ,
             when
             I
             come
             to
             consider
             their
             worship
             of
             Demons
             ;
             of
             which
             ,
             the
             Stars
             themselves
             were
             one
             sort
             to
             some
             of
             them
             ,
             whilst
             they
             ascribed
             to
             them
             a
             high
             degree
             of
             perception
             and
             voluntary
             Power
             .
             They
             thought
             of
             the
             Sun
             as
             of
             an
             Archangel
             ;
             though
             the
             Disciples
             of
             the
             Philolaick
             Systeme
             called
             it
             only
             the
             Organ
             of
             God
             a
             ,
             and
             the
             Divine
             Harp
             ,
             by
             reason
             of
             the
             Harmony
             which
             its
             motion
             gave
             to
             the
             rest
             of
             the
             coelestial
             Bodies
             .
          
           
             Again
             ,
             they
             erred
             in
             their
             worship
             ,
             about
             the
             artificial
             and
             instituted
             Statues
             of
             God.
             
          
           
             Some
             of
             these
             Statues
             were
             ,
             possibly
             ,
             at
             first
             ,
             no
             more
             than
             monumental
             Pillars
             ,
             and
             Records
             of
             some
             extraordinary
             work
             of
             God
             ,
             discerned
             to
             be
             the
             effect
             of
             his
             finger
             ,
             by
             proof
             of
             sufficient
             Reason
             :
             And
             so
             far
             the
             Gentiles
             were
             commendable
             ,
             as
             well
             as
             Jacob
             
             of
             the
             Line
             of
             Abraham
             .
             For
             it
             is
             the
             nature
             of
             true
             and
             grateful
             devotion
             ,
             to
             retain
             ,
             and
             propagate
             the
             memory
             of
             Gods
             Acts
             ,
             which
             by
             the
             eminent
             Wisdom
             ,
             Mercy
             ,
             Power
             and
             Justice
             of
             them
             ,
             are
             proper
             for
             the
             exciting
             of
             admiration
             .
          
           
             But
             I
             cannot
             go
             on
             in
             praising
             them
             ,
             for
             the
             honour
             they
             gave
             to
             other
             kinds
             of
             Statues
             ,
             which
             their
             fancy
             erected
             to
             the
             supreme
             God.
             
          
           
             Of
             these
             ,
             some
             had
             less
             Art
             bestowed
             on
             them
             ,
             being
             great
             pieces
             of
             Wood
             or
             Stone
             ,
             without
             any
             Imagery
             of
             Man
             or
             Beast
             ,
             of
             Fish
             or
             Fowl
             ,
             carved
             or
             painted
             on
             them
             .
             Some
             regular
             figure
             they
             sometimes
             had
             ,
             as
             that
             of
             an
             Egg
             which
             they
             supposed
             in
             many
             things
             ,
             and
             particularly
             in
             its
             figure
             ,
             to
             resemble
             the
             World
             a
             .
             Such
             Statues
             they
             worshipped
             two
             ways
             ,
             first
             ,
             as
             the
             Symbols
             of
             Gods
             especial
             presence
             :
             Secondly
             ,
             as
             pledges
             of
             his
             favour
             to
             them
             ,
             wheresoever
             he
             was
             ,
             so
             long
             as
             they
             held
             them
             in
             possession
             ;
             and
             both
             ways
             they
             egregiously
             offended
             .
             They
             offended
             by
             worshipping
             such
             Statues
             as
             the
             Symbols
             of
             Gods
             especial
             presence
             .
             For
             thereby
             they
             ascribed
             the
             relative
             honour
             ,
             due
             to
             Gods
             true
             Shechinah
             ,
             to
             an
             Object
             which
             was
             exalted
             to
             that
             Divine
             condition
             ,
             not
             by
             his
             approbation
             ,
             but
             by
             their
             fancy
             .
             And
             if
             their
             fancy
             was
             moved
             to
             this
             false
             estimation
             ,
             by
             some
             amazing
             effects
             wrought
             before
             them
             ,
             upon
             the
             performance
             of
             their
             Religious
             Rites
             ,
             they
             were
             Idolatrous
             in
             that
             case
             ,
             by
             honouring
             the
             power
             of
             Demons
             asGods
             Omnipotence
             .
             For
             God
             permitted
             evil
             Spirits
             to
             seduce
             those
             Pagans
             ,
             by
             strange
             and
             uncommon
             operations
             ,
             wrought
             at
             their
             Statues
             ,
             who
             refused
             to
             live
             in
             the
             use
             of
             their
             Reason
             .
             Further
             ,
             They
             transgressed
             in
             using
             Statues
             as
             the
             pledges
             to
             assure
             them
             of
             Gods
             favour
             ,
             so
             long
             as
             they
             remained
             with
             them
             .
             Such
             were
             the
             Ancilia
             ,
             and
             the
             Palladium
             introduced
             by
             
             Numa
             ,
             amongst
             the
             Romans
             .
             He
             did
             not
             celebrate
             them
             as
             Statues
             in
             which
             God
             dwelt
             ,
             but
             as
             secret
             pledges
             of
             Empire
             a
             .
             And
             this
             conceit
             ,
             also
             ,
             begat
             Idolatry
             amongst
             them
             ;
             for
             they
             gave
             that
             honourable
             trust
             due
             to
             God
             and
             his
             Shechinah
             ,
             and
             the
             pledges
             of
             his
             favour
             ,
             to
             things
             devised
             by
             politick
             men
             ,
             and
             such
             as
             God
             neither
             formed
             ,
             nor
             sent
             ,
             nor
             appointed
             as
             Instruments
             of
             defence
             amongst
             any
             people
             .
          
           
             Other
             Statues
             they
             used
             as
             Images
             and
             representations
             of
             the
             supreme
             God.
             This
             practice
             Macrobius
             doth
             not
             deny
             ,
             but
             he
             denieth
             it
             to
             be
             Antient
             b
             .
             And
             it
             is
             plain
             ,
             by
             his
             Context
             ,
             that
             he
             referreth
             to
             Plato
             ,
             and
             to
             the
             Platonick
             notions
             which
             exalted
             God
             above
             all
             the
             parts
             of
             Nature
             .
             And
             for
             Plato
             ,
             it
             was
             agreeable
             to
             his
             principles
             ,
             to
             abstain
             from
             all
             representations
             of
             God
             ,
             whom
             he
             believed
             to
             be
             incomprehensible
             .
             Viretus
             saith
             of
             him
             ,
             c
             that
             seeking
             after
             some
             matter
             fit
             for
             the
             Image
             of
             God
             ,
             he
             could
             find
             none
             proper
             for
             that
             Divine
             purpose
             .
             But
             he
             here
             committeth
             a
             double
             mistake
             :
             For
             in
             the
             place
             which
             he
             meaneth
             ,
             Plato
             speaketh
             not
             of
             any
             matter
             for
             the
             Image
             of
             God
             ,
             but
             for
             the
             Statues
             of
             the
             Gods
             ;
             and
             at
             last
             he
             pitcheth
             upon
             certain
             materials
             for
             that
             use
             .
             The
             Philosopher
             d
             thought
             Gold
             and
             Silver
             unfit
             ,
             because
             they
             were
             invidious
             things
             ;
             and
             Brass
             and
             Iron
             ,
             because
             they
             were
             instruments
             of
             War
             ;
             and
             Ivory
             ,
             because
             it
             was
             the
             Tooth
             of
             an
             Elephant
             ,
             dead
             already
             ,
             or
             obnoxious
             to
             death
             .
             But
             at
             last
             he
             concludeth
             (
             from
             what
             reason
             I
             know
             not
             )
             ,
             that
             an
             entire
             Tree
             or
             Stone
             might
             make
             a
             Mercury
             ,
             or
             an
             Image
             of
             a
             Demon.
             [
             For
             the
             Europeans
             were
             not
             so
             costly
             and
             pompous
             in
             their
             Images
             e
             till
             the
             Conquest
             of
             Asia
             ,
             the
             Fountain
             of
             Luxuries
             .
             ]
             But
             though
             Platonists
             contented
             themselves
             with
             inward
             Ideas
             ,
             yet
             all
             the
             Gentile
             
             World
             did
             not
             ;
             but
             divers
             of
             them
             made
             and
             worshipped
             external
             representations
             of
             God
             the
             Creator
             .
             So
             did
             the
             Egyptians
             who
             represented
             their
             supreme
             Cneph
             ,
             though
             diversly
             ;
             as
             appears
             from
             the
             description
             of
             him
             in
             Porphyry
             a
             ,
             and
             his
             Image
             in
             Cartari
             b
             .
             So
             did
             the
             
               Greeks
               ;
               Porphyry
            
             himself
             confessing
             that
             they
             worshipped
             God
             in
             the
             Image
             of
             a
             man
             ,
             but
             making
             an
             excuse
             which
             Statuaries
             and
             Worshippers
             seldom
             thought
             of
             .
             By
             God
             he
             means
             the
             supreme
             Deity
             ,
             and
             not
             some
             one
             only
             of
             the
             Divine
             Powers
             ;
             for
             he
             mentions
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             c
             as
             well
             as
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             God
             himself
             ,
             and
             not
             only
             Divine
             Virtues
             ,
             in
             offering
             his
             reason
             for
             their
             worship
             by
             Images
             .
             He
             ,
             there
             ,
             alloweth
             the
             Deity
             to
             be
             invisible
             ,
             and
             he
             yet
             thinks
             him
             well
             represented
             in
             the
             form
             of
             a
             Man
             ;
             not
             because
             he
             is
             like
             him
             in
             external
             shape
             ,
             but
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             ]
             because
             that
             which
             is
             Divine
             is
             Rational
             .
             That
             was
             not
             the
             common
             Cause
             ,
             but
             an
             inclination
             to
             a
             sensible
             Object
             ,
             and
             an
             apprehension
             of
             humane
             Figure
             as
             that
             which
             was
             most
             excellent
             ,
             and
             which
             belongeth
             to
             a
             King
             and
             Governour
             ;
             under
             which
             notion
             ,
             in
             the
             grosser
             Idea
             of
             it
             ,
             their
             reverence
             of
             earthly
             Potentates
             had
             pictured
             God
             in
             their
             heads
             .
             When
             Origen
             objected
             to
             Celsus
             d
             the
             vanity
             of
             worshipping
             the
             invisible
             God
             in
             the
             visible
             form
             of
             man
             ,
             Celsus
             neither
             denieth
             the
             matter
             of
             fact
             ,
             nor
             apologizeth
             after
             the
             manner
             of
             Porphyry
             ,
             but
             retorteth
             the
             objection
             on
             the
             Christians
             ,
             who
             professed
             that
             man
             was
             made
             after
             the
             Image
             of
             God.
             And
             Origen
             observeth
             ,
             that
             Celsus
             did
             not
             understand
             how
             to
             distinguish
             ,
             here
             ,
             betwixt
             
               being
               the
               Image
               of
               God
            
             ,
             and
             
               being
               made
               after
               it
            
             :
             And
             ,
             that
             ,
             he
             ignorantly
             cited
             the
             Christians
             ,
             as
             saying
             ,
             “
             That
             
               God
               made
               Man
               his
               Image
               ,
               and
               an
               appearance
               like
               himself
            
             e
             .
             And
             ,
             at
             this
             day
             ,
             Pagans
             ,
             when
             they
             entertain
             a
             Phantasm
             
             of
             God
             ,
             they
             are
             ,
             most
             commonly
             ,
             Anthropomorphites
             .
             A
             very
             late
             and
             principal
             Actor
             ,
             in
             the
             ruine
             of
             the
             Town
             of
             Sacoe
             in
             New-England
             ,
             was
             an
             Enthusiastick
             Indian
             called
             Squango
             a
             ,
             who
             ,
             some
             years
             before
             ,
             pretended
             that
             God
             appeared
             to
             him
             in
             the
             form
             of
             a
             tall
             Man
             in
             Black
             Clothes
             .
             Now
             the
             Gentiles
             worshipping
             such
             Ideas
             or
             external
             Images
             ,
             as
             forms
             of
             God
             ,
             do
             misplace
             his
             Honour
             ,
             by
             paying
             their
             relative
             veneration
             to
             Objects
             which
             were
             not
             like
             him
             ,
             but
             infinitely
             unworthy
             of
             him
             .
             They
             turned
             the
             Glory
             of
             Gods
             Essence
             into
             vile
             and
             despicable
             similitudes
             .
          
           
             A
             worse
             sort
             of
             Idolatry
             still
             (
             if
             worse
             can
             be
             )
             were
             those
             Gentiles
             guilty
             of
             ,
             who
             ,
             by
             Images
             (
             such
             as
             those
             of
             Baal
             and
             Pan
             )
             adored
             Nature
             ,
             or
             the
             Sun
             ,
             as
             the
             supreme
             God.
             The
             very
             Prototypes
             ,
             here
             ,
             were
             Idols
             .
             So
             that
             ,
             in
             this
             kind
             of
             worship
             ,
             both
             the
             ultimate
             and
             intermediate
             ,
             the
             direct
             and
             the
             relative
             Honour
             of
             God
             ,
             was
             devolved
             on
             the
             creature
             .
          
        
         
           
             PART
             7.
             
             
               Of
               the
               Idolatry
               of
               the
               Gentiles
               in
               their
               worship
               of
               Demons
               .
            
          
           
             A
             Second
             branch
             of
             the
             Idolatry
             of
             the
             Gentiles
             ,
             even
             of
             their
             Philosophers
             ,
             and
             men
             of
             deep
             disputation
             ,
             was
             the
             worship
             of
             Demons
             .
          
           
             In
             this
             worship
             they
             were
             Idolatrous
             four
             ways
             .
          
           
             First
             ,
             By
             worshipping
             Demons
             as
             Powers
             which
             ,
             under
             God
             ,
             had
             a
             considerable
             share
             of
             the
             Government
             of
             the
             World
             ,
             by
             Commission
             from
             him
             .
          
           
             Secondly
             ,
             By
             worshipping
             Demons
             which
             were
             Devils
             ,
             or
             wicked
             and
             accursed
             Spirits
             .
          
           
             Thirdly
             ,
             By
             worshipping
             the
             Images
             of
             such
             Demons
             .
          
           
           
             Fourthly
             ,
             By
             their
             immoderate
             officiousness
             towards
             these
             inferior
             Deities
             ,
             which
             left
             them
             little
             leisure
             for
             attendance
             on
             the
             supreme
             God.
             
          
           
             First
             ,
             The
             Gentiles
             committed
             Idolatry
             by
             worshipping
             Demons
             ,
             as
             Powers
             which
             ,
             with
             subordination
             to
             God
             ,
             did
             ,
             by
             his
             allowance
             ,
             manage
             a
             great
             part
             of
             the
             Government
             of
             the
             World.
             They
             did
             not
             deny
             the
             supremacy
             of
             God
             ,
             but
             they
             imagined
             that
             he
             ruled
             not
             the
             World
             by
             his
             immediate
             Providence
             ,
             but
             by
             several
             Orders
             of
             Demons
             and
             Heroes
             ,
             as
             his
             Substitutes
             and
             Lieutenants
             .
             Such
             as
             these
             were
             the
             Twelve
             Angels
             or
             Presidents
             ,
             which
             the
             Egyptians
             believed
             a
             to
             govern
             ,
             by
             Ternaries
             ,
             the
             four
             Quarters
             of
             the
             World.
             In
             the
             Flaminian
             Obelisk
             b
             the
             supreme
             Momphta
             ,
             or
             
               supramundane
               Osiris
            
             ,
             is
             represented
             ,
             as
             ruling
             the
             Twelve
             parts
             of
             the
             World
             ,
             by
             Tw●…lve
             Solar
             Demons
             in
             the
             form
             of
             Twelve
             Hawks
             [
             that
             is
             ,
             of
             Eagles
             ,
             for
             of
             that
             kind
             were
             the
             sacred
             Accipitres
             of
             that
             Country
             ]
             .
             There
             ,
             as
             likewise
             in
             Greece
             and
             Italy
             ,
             several
             inferiour
             Deities
             were
             appointed
             over
             several
             places
             ,
             persons
             and
             things
             .
             He
             that
             is
             not
             otherwise
             furnished
             ,
             may
             read
             in
             Kircher
             ,
             of
             the
             Genius
             of
             Fire
             c
             ,
             Air
             d
             ,
             Water
             e
             ,
             the
             Earth
             f
             ,
             Agriculture
             g
             ,
             of
             the
             Clouds
             h
             ,
             the
             Sun
             and
             Moon
             i
             ,
             of
             Heat
             and
             Moisture
             k
             ;
             and
             of
             Fourty
             eight
             Asterisms
             as
             the
             stations
             of
             Fourty
             eight
             Deities
             l
             .
             Pythagoras
             and
             Plato
             themselves
             ,
             m
             were
             ,
             in
             this
             point
             ,
             Authors
             of
             egregious
             Idolatry
             .
             Pythagoras
             ,
             invented
             ,
             or
             rather
             learned
             ,
             from
             
               Egyptians
               ,
               Chaldeans
               ,
               Thracians
               ,
               Persians
               ,
            
             his
             two
             Demons
             or
             Principles
             ;
             the
             one
             good
             ,
             the
             Parent
             of
             Unity
             ,
             Rest
             ,
             Equality
             ,
             Splendor
             ;
             the
             other
             evil
             ,
             the
             cause
             of
             Division
             ,
             Motion
             ,
             Inequality
             ,
             Darkness
             ;
             for
             such
             were
             the
             Terms
             which
             his
             School
             used
             in
             representing
             their
             nature
             .
             And
             these
             became
             Objects
             of
             
             much
             hope
             and
             fear
             ,
             which
             ought
             to
             have
             been
             moved
             ,
             not
             by
             mens
             devices
             ,
             but
             by
             considerations
             taken
             from
             the
             Almighty
             Power
             ,
             Justice
             and
             Goodness
             of
             God
             who
             is
             one
             .
             Plato
             seemeth
             to
             have
             ascribed
             much
             both
             of
             the
             frame
             and
             of
             the
             government
             of
             the
             World
             to
             the
             Genii
             next
             to
             God
             :
             By
             Principles
             whom
             he
             esteemed
             highly
             divine
             ,
             but
             not
             by
             such
             as
             he
             judged
             three
             Subsistences
             of
             the
             same
             supreme
             numerical
             Substance
             .
             If
             that
             had
             been
             his
             Creed
             (
             as
             some
             would
             have
             it
             ,
             who
             can
             find
             in
             him
             the
             mysteries
             of
             the
             Athanasian
             Articles
             )
             ,
             the
             earliest
             Hereticks
             ,
             who
             denied
             the
             coequal
             Divinity
             of
             the
             Son
             of
             God
             ,
             and
             therefore
             believed
             in
             another
             kind
             of
             Logos
             ,
             had
             never
             come
             in
             such
             numbers
             out
             of
             his
             school
             ;
             the
             place
             from
             whence
             the
             Fathers
             fetch
             them
             .
             a
             With
             them
             agreeth
             Petavius
             that
             learned
             Jesuit
             ,
             and
             in
             this
             Argument
             as
             learned
             as
             in
             any
             other
             .
             He
             saith
             it
             is
             most
             evident
             concerning
             Arius
             b
             ,
             that
             he
             was
             a
             very
             genuine
             
               Platonist
               .
               Plato's
            
             principal
             Idea
             or
             Logos
             ,
             was
             distinct
             in
             number
             and
             nature
             from
             his
             supreme
             Cause
             ,
             or
             God.
             And
             those
             who
             follow
             the
             Faith
             of
             the
             Nicene
             Fathers
             ,
             reason
             not
             with
             consistence
             ,
             whilst
             they
             suppose
             this
             Idea
             to
             be
             the
             second
             Person
             ,
             and
             yet
             find
             in
             Plato
             ,
             such
             distinctness
             of
             Being
             ,
             and
             (
             which
             to
             me
             seems
             very
             remarkable
             )
             a
             plain
             denial
             of
             his
             Generation
             .
             It
             is
             true
             ,
             that
             Plato
             ,
             cited
             by
             Porphyry
             c
             ,
             does
             call
             the
             second
             Principle
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             Word
             which
             is
             the
             Workman
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             first
             Power
             after
             the
             supreme
             God
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             genuine
             or
             only
             Son
             of
             God
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             Intellectual
             Word
             .
             And
             yet
             he
             says
             of
             the
             same
             Power
             ,
             which
             he
             calls
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             an
             eternal
             and
             imperceptible
             Mind
             ,
             that
             it
             is
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             unbegotten
             ,
             and
             Parent
             to
             it self
             :
             He
             likewise
             calls
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             Mind
             subsisting
             by
             it self
             .
             And
             St.
             Cyril
             ,
             who
             
             citeth
             Plato
             out
             of
             Porphyry
             ,
             and
             is
             willing
             to
             make
             the
             
               Platonick
               Triad
            
             the
             same
             in
             effect
             with
             the
             Christian
             Trinity
             a
             ,
             confesseth
             the
             third
             Principle
             ,
             which
             should
             answer
             to
             the
             Holy
             Ghost
             ,
             to
             be
             no
             other
             than
             the
             Soul
             of
             the
             World
             ,
             which
             all
             Platonists
             understand
             to
             be
             a
             distinct
             substance
             from
             the
             first
             Cause
             .
             Nay
             ,
             Porphyry
             himself
             ,
             in
             the
             place
             which
             St.
             Cyril
             would
             serve
             his
             purpose
             on
             ,
             calleth
             Plato's
             three
             Principles
             ,
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             b
             ]
             not
             
               three
               Hypostases
            
             but
             
               three
               Gods.
            
             c
             Of
             his
             other
             Idea's
             I
             have
             little
             to
             say
             ,
             I
             mean
             of
             those
             properly
             so
             called
             before
             the
             formation
             of
             the
             World.
             Parmenides
             is
             a
             Book
             ,
             either
             so
             muddy
             ,
             or
             so
             profoundly
             deep
             ,
             that
             I
             cannot
             see
             to
             the
             bottom
             of
             it
             .
             Therein
             he
             discourseth
             of
             these
             matters
             with
             infinite
             subtlety
             ,
             or
             rather
             perplexity
             of
             notion
             .
             One
             would
             imagin
             a
             man
             of
             his
             wit
             not
             so
             absurd
             as
             to
             think
             them
             eternal
             Substances
             ,
             and
             models
             quite
             separated
             from
             the
             mind
             of
             God
             ,
             but
             rather
             divine
             thoughts
             concerning
             the
             fashion
             of
             the
             World
             which
             he
             decreed
             to
             make
             .
             Yet
             Ammonius
             the
             Scholar
             of
             Proclus
             ascribeth
             to
             him
             that
             opinion
             ,
             and
             followeth
             him
             in
             it
             :
             though
             herein
             Aristotle
             deserted
             his
             Master
             ,
             and
             not
             without
             reason
             .
             And
             he
             sure
             ,
             knew
             his
             meaning
             ,
             and
             had
             a
             Key
             to
             his
             Mysteries
             .
             Other
             Idea's
             there
             were
             which
             Plato
             owned
             ,
             and
             they
             were
             such
             as
             are
             more
             intelligible
             ,
             and
             more
             proper
             for
             me
             to
             speak
             of
             in
             this
             Argument
             ;
             they
             being
             Angels
             or
             Daemons
             .
             The
             uncertain
             Greek
             Author
             d
             of
             the
             Life
             of
             Pythagoras
             ,
             joined
             to
             that
             of
             Porphyry
             ,
             discoursing
             of
             the
             World
             as
             consisting
             of
             twelve
             distinct
             Orbs
             ,
             placeth
             in
             the
             first
             Sphere
             ,
             God
             Almighty
             .
             After
             Him
             he
             rangeth
             the
             Inferior
             Deities
             ,
             which
             from
             Plato
             he
             calleth
             Idea's
             ,
             and
             from
             Aristotle
             ,
             Intellectual
             Gods.
             He
             means
             the
             Intelligences
             of
             that
             Philosopher
             ,
             though
             he
             made
             them
             to
             be
             but
             seven
             according
             to
             the
             number
             of
             the
             Planets
             
             which
             he
             set
             them
             to
             move
             .
             Of
             
               Plato
               Tertullian
            
             saith
             ,
             a
             
               That
               he
               held
               certain
               invisible
               ,
               incorporeal
               ,
               supermundial
               ,
               divine
               ,
               eternal
               ,
               substances
               to
               which
               he
               gave
               the
               name
               of
               Idea's
               ,
               as
               the
               causes
               of
               visible
               things
               .
            
             For
             his
             Archetypal
             Idea
             ,
             it
             is
             manifest
             to
             the
             Reader
             of
             his
             Works
             ,
             and
             particularly
             of
             his
             Timaeus
             ,
             that
             he
             supposed
             him
             to
             be
             a
             Being
             as
             subsistent
             by
             it self
             as
             Matter
             ,
             and
             distinct
             from
             the
             supreme
             Divinity
             .
             He
             speaks
             of
             it
             as
             a
             Thing
             ,
             Being
             ,
             or
             Person
             ,
             not
             as
             a
             meer
             pattern
             of
             Things
             ;
             and
             his
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             or
             Platform
             ,
             is
             held
             by
             him
             to
             be
             but
             the
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             or
             Image
             of
             his
             principal
             Idea
             b
             .
             The
             next
             Power
             to
             his
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             or
             God
             the
             pure
             and
             unmixed
             Good
             ,
             was
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             or
             Intellect
             ,
             or
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             Existence
             compounded
             of
             Intellect
             and
             Unity
             ,
             and
             distinct
             in
             substance
             from
             the
             first
             Cause
             according
             to
             Plato
             ;
             though
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             was
             the
             first
             according
             to
             Anaxagoras
             (
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             himself
             for
             this
             his
             Dogma
             )
             whom
             Plato
             outshot
             by
             one
             Principle
             .
             The
             third
             Platonick
             Power
             was
             distinct
             from
             both
             the
             former
             ,
             and
             it
             was
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             ]
             the
             Soul
             of
             the
             World.
             
               Nous
               ,
               Psyche
               ,
               Logos
            
             ,
             and
             the
             like
             Mystical
             terms
             ,
             were
             but
             the
             names
             of
             certain
             eminent
             Demons
             placed
             by
             his
             Fancy
             at
             the
             right
             hand
             of
             God
             ,
             and
             used
             in
             the
             works
             of
             Creation
             and
             Providence
             as
             Authorative
             Agents
             ,
             and
             not
             as
             meer
             Instruments
             of
             the
             first
             Cause
             .
             They
             were
             therefore
             set
             up
             and
             reverenced
             with
             prejudice
             to
             the
             honour
             of
             the
             true
             God
             ,
             who
             is
             the
             only
             Creator
             and
             Preserver
             of
             all
             things
             .
             By
             Creation
             the
             Platonists
             meant
             only
             the
             disposal
             of
             the
             Chaos
             into
             order
             :
             for
             their
             Philosophy
             supposed
             Matter
             c
             to
             have
             been
             as
             Coeternal
             with
             God
             ,
             as
             Light
             is
             coeval
             with
             the
             Sun.
             By
             Plato
             God
             is
             called
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             the
             Maker
             and
             Father
             of
             All
             that
             is
             d
             .
             But
             he
             means
             not
             this
             of
             Him
             as
             of
             the
             immediate
             Cause
             ,
             but
             as
             the
             Cause
             of
             the
             higher
             Principles
             ,
             Causes
             ,
             or
             Powers
             ,
             which
             ,
             
             with
             subordination
             to
             him
             ,
             produced
             in
             order
             such
             as
             are
             inferior
             to
             themselves
             .
             Sallust
             the
             Platonist
             openly
             confesseth
             it
             ,
             and
             out
             of
             him
             I
             will
             transcribe
             the
             sense
             of
             part
             of
             a
             Chapter
             ,
             concerning
             the
             modelling
             and
             governing
             of
             the
             visible
             World
             ,
             by
             the
             power
             of
             Demons
             .
             He
             had
             in
             his
             first
             Chapter
             concerning
             the
             Gods
             and
             the
             World
             ,
             discoursed
             about
             God
             ,
             or
             the
             first
             Cause
             of
             all
             things
             .
             A
             while
             after
             in
             his
             sixth
             Chapter
             ,
             a
             [
             which
             according
             to
             its
             Title
             ,
             treateth
             of
             the
             Cosmical
             and
             Encosmical
             ,
             or
             of
             the
             Celestial
             and
             Worldly
             Gods
             ;
             ]
             he
             thus
             pursueth
             his
             Divine
             Subject
             .
             
               Of
               the
               Gods
               ,
               some
               are
               Worldly
               ,
               and
               others
               Heavenly
               .
               I
               call
               those
               Worldly
               who
               make
               the
               World.
               For
               the
               Heavenly
               ,
               some
               of
               them
               make
               the
               substances
               of
               the
               gods
               ,
               [
               or
               Inferior
               Demons
               ]
               ,
               some
               ,
               the
               Mind
               ;
               some
               ,
               the
               Souls
               b
               .
               Wherefore
               ,
               of
               these
               there
               are
               three
               Orders
               ,
               and
               they
               may
               easily
               be
               found
               in
               the
               discourses
               which
               are
               made
               of
               them
               .
               For
               the
               Worldly
               gods
               ,
               some
               make
               the
               World
               [
               or
               visible
               frame
               of
               things
               ]
               ;
               some
               animate
               it
               ;
               some
               adjust
               the
               parts
               of
               it
               ;
               and
               some
               govern
               or
               preserve
               it
               so
               composed
               .
               Here
               then
               being
               four
               things
               ,
               and
               each
               of
               them
               consisting
               of
               first
               ,
               middle
               and
               extreme
               ;
               it
               is
               necessary
               that
               they
               who
               dispose
               them
               ,
               be
               twelve
               in
               number
               .
               They
               therefore
               that
               make
               th●…
               World
               are
               
                 Jupiter
                 ,
                 Neptune
              
               ,
               and
               Vulcan
               .
               They
               who
               animate
               it
               ,
               are
               
                 Juno
                 ,
                 Ceres
                 ,
                 Diana
              
               .
               They
               who
               adjust
               the
               parts
               of
               it
               ,
               are
               
                 Apollo
                 ,
                 Venus
              
               ,
               and
               Mercury
               .
               They
               who
               preserve
               it
               ,
               are
               
                 Vesta
                 ,
                 Pallas
              
               ,
               and
               Mars
               .
               —
               These
               first
               possessing
               the
               World
               before
               others
               ,
               [
               That
               is
               ,
               the
               Pagan
               Heroes
               ;
               ]
               we
               may
               imagin
               the
               others
               in
               them
               :
               To
               wit
               ,
               Bacchus
               in
               
                 Jupiter
                 ;
                 AEsculapius
              
               in
               Apollo
               ;
               the
               Graces
               in
               Venus
               .
               We
               may
               also
               contemplate
               their
               [
               several
               ]
               Spheres
               :
               The
               Earth
               ,
               the
               Orb
               of
               Vesta
               ;
               the
               Water
               ,
               that
               of
               Neptune
               ;
               the
               Air
               ,
               that
               of
               Juno
               ;
            
             the
             Fire
             ,
             that
             of
             
               Vulcan
               .
               
               Plato
            
             himself
             ,
             as
             he
             is
             cited
             by
             St.
             Cyril
             ,
             a
             supposeth
             God
             to
             have
             quitted
             ,
             as
             it
             were
             ,
             the
             care
             of
             things
             on
             Earth
             ,
             and
             to
             have
             committed
             it
             to
             the
             Inferior
             gods
             for
             their
             diversion
             b
             .
             It
             is
             true
             ,
             that
             in
             four
             places
             Plato
             asserteth
             a
             divine
             Providence
             ,
             taking
             care
             of
             the
             things
             on
             Earth
             ,
             even
             of
             the
             least
             things
             ;
             and
             doing
             it
             with
             ease
             ,
             and
             being
             no
             way
             prevented
             by
             sloth
             .
             He
             doth
             this
             in
             his
             Tenth
             Book
             of
             Laws
             c
             ;
             in
             his
             Politicus
             d
             ;
             in
             his
             Epinomis
             e
             ;
             and
             in
             his
             Phaedo
             f
             :
             But
             where
             he
             asserteth
             this
             ,
             he
             speaketh
             it
             as
             much
             of
             the
             gods
             ,
             as
             of
             God.
             And
             in
             his
             Phaedo
             ,
             after
             Cebes
             had
             affirmed
             in
             the
             singular
             of
             God
             ,
             that
             he
             consulted
             better
             for
             man
             ,
             than
             man
             could
             for
             himself
             ,
             and
             was
             an
             excellent
             Lord
             ;
             Simmias
             and
             Socrates
             in
             some
             sort
             consenting
             to
             him
             ,
             turn
             his
             sentence
             into
             the
             plural
             of
             Lords
             and
             Gods
             g
             .
             Julian
             likewise
             ,
             though
             he
             professed
             the
             belief
             of
             one
             true
             God
             ,
             yet
             he
             assigned
             several
             Countries
             and
             Cities
             to
             the
             care
             of
             several
             Tutelar
             Gods
             h
             .
             So
             we
             find
             in
             Porphyry
             i
             certain
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             ]
             God
             's
             that
             were
             conceived
             to
             be
             Presidents
             of
             Regions
             ;
             such
             amongst
             whom
             the
             Government
             of
             the
             lower
             World
             was
             parted
             .
             The
             Gentiles
             indeed
             did
             not
             wholly
             exclude
             the
             supreme
             God
             ,
             but
             they
             worshipped
             him
             as
             one
             who
             had
             not
             reserved
             unto
             himself
             the
             greatest
             share
             of
             the
             Government
             .
             Hence
             is
             it
             that
             we
             find
             among
             their
             ancient
             Inscriptions
             ,
             many
             such
             as
             that
             remembred
             by
             Elmenhorstius
             k
             ;
             TO
             JUPITER
             THE
             BEST
             AND
             GREATEST
             
               [
               Deity
               ]
            
             ,
             AND
             TO
             THE
             GENIUS
             [
             or
             Demon
             ]
             OF
             THE
             PLACE
             .
             They
             thought
             of
             the
             supreme
             Jove
             ,
             but
             they
             seldom
             thought
             of
             him
             without
             his
             Deputy
             .
          
           
             Such
             Philosophy
             concerning
             the
             Lieutenancy
             of
             Demons
             is
             at
             this
             day
             on
             foot
             in
             China
             .
             There
             the
             Litterati
             ,
             or
             those
             of
             the
             Sect
             of
             Confusio
             ,
             own
             one
             God
             l
             ;
             and
             though
             they
             do
             not
             reverence
             him
             with
             any
             solemn
             
             worship
             ,
             (
             as
             if
             he
             were
             a
             kind
             of
             unconcerned
             ,
             Epicurean
             Deity
             )
             ,
             yet
             they
             have
             Temples
             for
             Tutelar
             Spirits
             .
             The
             Sect
             of
             the
             Tausi
             also
             acknowledg
             one
             Great
             God
             ,
             and
             other
             lesser
             Ones
             ,
             that
             is
             ,
             Vicegerent
             Demons
             .
             The
             same
             sort
             of
             Philosophy
             is
             found
             amongst
             the
             Benjans
             ,
             in
             the
             Eastern
             India
             .
             The
             Sect
             of
             them
             called
             Samarath
             ,
             though
             it
             believeth
             one
             first
             Cause
             a
             ,
             which
             created
             the
             World
             ,
             yet
             it
             assigneth
             to
             him
             Three
             Subftitutes
             ,
             
               Brama
               ,
               Buffiuna
            
             ,
             and
             Mais
             .
             
               Brama
               (
               they
               fay
               )
               hath
               the
               disposal
               of
               Souls
               ,
               which
               he
               sends
               into
               such
               Bodies
               as
               Permiseer
               [
               or
               the
               supreme
               God
               ,
               ]
               appointeth
               for
               them
               ;
               whether
               they
               be
               the
               Bodies
               of
               Men
               or
               Beasts
               .
               Buffiuna
               teacheth
               the
               World
               the
               Laws
               of
               its
               God
               :
               He
               hath
               also
               the
               oversight
               of
               Provisions
               for
               common
               life
               ,
               and
               advanceth
               the
               growth
               of
               Wheat
               ,
               Herbs
               and
               Pulse
               ,
               after
               Brama
               hath
               indu'd
               each
               of
               them
               with
               Souls
               .
               Mais
               exerciseth
               its
               power
               over
               the
               dead
               .
            
             This
             looks
             to
             me
             like
             a
             Tale
             of
             
               Jupiter
               ,
               Ceres
            
             and
             Pluto
             .
          
           
             This
             Opinion
             of
             the
             Gentiles
             ,
             which
             ascribeth
             so
             much
             of
             the
             Government
             of
             this
             World
             to
             Demons
             ,
             as
             Gods
             Commissioners
             in
             certain
             Precincts
             ,
             and
             as
             Superintendents
             over
             Places
             ,
             Persons
             ,
             and
             Things
             ,
             is
             manifestly
             contrary
             to
             the
             tenor
             of
             the
             Scriptures
             .
             They
             teach
             ,
             b
             That
             God
             is
             the
             great
             disposer
             of
             Good
             and
             Evil
             in
             all
             Cities
             and
             Places
             ;
             and
             that
             his
             Providence
             extendeth
             to
             the
             fall
             of
             a
             little
             Sparrow
             ,
             and
             of
             a
             lesser
             thing
             than
             that
             ,
             an
             hair
             of
             our
             head
             .
             That
             sheweth
             us
             how
             he
             used
             great
             importunity
             for
             the
             turning
             of
             Jew
             and
             Gentile
             from
             the
             confidence
             which
             they
             placed
             in
             their
             Genii
             .
             This
             ,
             saith
             St.
             Cyril
             c
             ,
             he
             would
             never
             have
             attempted
             ,
             if
             they
             had
             been
             Presidents
             of
             his
             own
             appointment
             .
             His
             Angels
             minister
             before
             him
             ,
             but
             they
             do
             not
             properly
             govern
             under
             him
             ,
             much
             less
             is
             that
             true
             of
             Superexisting
             Souls
             .
             The
             
             Angels
             of
             Graecia
             and
             Persia
             were
             such
             Spirits
             ,
             as
             did
             at
             that
             time
             serve
             his
             will
             in
             that
             particular
             employment
             .
             But
             we
             have
             no
             cogent
             reason
             (
             I
             think
             )
             to
             perswade
             us
             ,
             that
             they
             always
             enjoyed
             a
             setled
             Lieutenancy
             over
             those
             Countries
             .
             It
             was
             a
             rash
             conclusion
             which
             Vatablus
             drew
             from
             those
             Visions
             of
             Daniel
             a
             ,
             to
             wit
             ,
             that
             to
             every
             Nation
             was
             assigned
             an
             Angel
             as
             President
             over
             it
             .
             The
             whole
             of
             that
             Discourse
             in
             Daniel
             is
             a
             Vision
             ,
             and
             a
             representation
             of
             Heavenly
             things
             in
             a
             Scene
             upon
             Earth
             .
             And
             they
             who
             make
             particular
             application
             of
             every
             circumstance
             ,
             without
             due
             attention
             to
             the
             main
             design
             of
             it
             ,
             forget
             that
             they
             confound
             Earthly
             and
             Heavenly
             things
             ,
             and
             lay
             their
             gross
             absurdities
             of
             fancy
             at
             the
             door
             of
             the
             Spirit
             of
             God.
             Such
             (
             for
             instance
             sake
             )
             would
             they
             be
             who
             should
             think
             from
             this
             Vision
             ,
             that
             an
             Angel
             toucheth
             Gods
             Prophets
             with
             an
             hand
             at
             what
             time
             he
             inspireth
             them
             ,
             because
             Daniel
             b
             so
             expresseth
             himself
             as
             if
             it
             were
             so
             done
             to
             him
             ;
             or
             who
             should
             believe
             that
             a
             good
             Angel
             ordained
             by
             God
             to
             comfort
             his
             Prophet
             ,
             could
             be
             detained
             by
             an
             evil
             one
             for
             one
             and
             twenty
             days
             c
             ,
             until
             he
             prevailed
             against
             him
             by
             the
             assistance
             of
             Michael
             ;
             because
             the
             Scripture
             useth
             such
             an
             ●…umane
             Image
             ,
             and
             alludeth
             to
             the
             impediments
             of
             good
             men
             on
             earth
             ,
             who
             are
             not
             equal
             in
             power
             and
             motion
             to
             the
             ministring
             Angels
             ,
             who
             are
             quick
             and
             vigorous
             as
             Spirits
             or
             Winds
             ,
             and
             flames
             of
             Fire
             .
          
           
             On
             such
             quickness
             and
             vigor
             God
             serveth
             his
             Purposes
             by
             the
             temporary
             Ministry
             of
             Angels
             ;
             but
             by
             Himself
             still
             ,
             and
             not
             by
             them
             as
             setled
             Delegates
             ,
             He
             dispenseth
             favours
             and
             severities
             .
             Accordingly
             God
             inviting
             the
             Jews
             to
             renounce
             their
             Genii
             ,
             or
             inferior
             Deities
             and
             Patrons
             ,
             [
             and
             not
             meerly
             to
             turn
             from
             evil
             Angels
             ,
             and
             to
             apply
             themselves
             to
             good
             ones
             ;
             ]
             
             promiseth
             by
             himself
             to
             send
             them
             that
             worldly
             plenty
             which
             they
             had
             sacrilegiously
             ascribed
             to
             their
             Idols
             .
             And
             St.
             Paul
             endeavouring
             to
             draw
             the
             Lycaonians
             from
             their
             Vanities
             ,
             remindeth
             them
             a
             of
             the
             testimony
             which
             God
             had
             given
             them
             ,
             of
             his
             Providence
             in
             sending
             them
             fruitful
             seasons
             .
             This
             if
             it
             had
             been
             done
             by
             Commissioned
             Demons
             ,
             the
             Gentiles
             might
             have
             abated
             the
             force
             of
             the
             Apostles
             argument
             ,
             which
             proveth
             the
             care
             of
             the
             supreme
             God
             by
             the
             supplies
             of
             outward
             blessings
             .
             The
             same
             St.
             Paul
             hath
             left
             us
             another
             Text
             ,
             most
             worthy
             of
             our
             attention
             ,
             in
             which
             he
             confirmeth
             the
             Government
             and
             the
             Providence
             of
             the
             supreme
             God
             ;
             rejecteth
             the
             Lieutenancy
             of
             Demons
             ,
             and
             owneth
             Christ
             alone
             as
             the
             Substitute
             of
             the
             Father
             .
             
               Though
               there
               be
            
             ,
             said
             he
             b
             ,
             
               such
               as
               are
               called
               Gods
               ;
               though
               there
               be
               many
            
             [
             Superior
             ,
             and
             many
             Inferior
             
               Baalim
               ]
               Gods
               or
               Lords
               ;
               yet
               to
               us
            
             [
             Christians
             ]
             
               there
               is
               but
               one
               God
               ,
               and
               one
               Lord
               Jesus
               Christ.
            
             He
             is
             the
             true
             God
             ,
             and
             Eternal
             life
             :
             He
             is
             Gods
             Vicegerent
             ,
             who
             is
             the
             Everlasting
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             of
             the
             Father
             ;
             and
             not
             the
             Platonick
             Demon
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             that
             of
             the
             Valentinians
             c
             ,
             which
             together
             with
             their
             Logos
             made
             the
             second
             Conjugation
             of
             their
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             first
             whence
             they
             came
             ,
             being
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Mind
               and
               Truth
            
             d
             .
          
           
             If
             then
             God
             by
             his
             Providence
             dispenseth
             immediately
             Good
             and
             Evil
             ;
             if
             his
             care
             reacheth
             to
             things
             below
             the
             Moon
             (
             whose
             Orb
             some
             made
             the
             limits
             of
             it
             ,
             with
             equal
             vanity
             and
             boldness
             ;
             whilst
             others
             ,
             with
             Maimonides
             e
             allowed
             a
             Providence
             over
             man
             ,
             but
             not
             over
             beasts
             :
             )
             If
             he
             useth
             his
             Angels
             as
             ministring
             ,
             not
             governing
             spirits
             ;
             as
             messengers
             of
             several
             kinds
             ,
             and
             not
             as
             Commission-Officers
             of
             his
             Court
             ,
             and
             administrators
             of
             the
             Affairs
             of
             his
             Kingdom
             ;
             as
             the
             Attendants
             ordinary
             or
             extraordinary
             of
             his
             Substitute
             Jesus
             Christ
             ,
             but
             not
             as
             fellow-Viceroys
             :
             if
             he
             thus
             far
             
             only
             useth
             his
             Angels
             ,
             and
             it
             may
             be
             useth
             not
             departed
             Souls
             so
             far
             as
             this
             amounts
             to
             ;
             it
             is
             plain
             Idolatry
             to
             worship
             Demons
             ,
             as
             did
             the
             Gentiles
             ,
             in
             that
             quality
             of
             divine
             Lieutenants
             .
             For
             from
             them
             they
             expect
             good
             and
             evil
             ;
             them
             they
             fear
             ,
             them
             they
             thank
             .
             When
             God
             sendeth
             fruitful
             Seasons
             ,
             and
             by
             them
             Plenty
             ,
             they
             send
             up
             their
             acknowledgments
             to
             the
             Queen
             of
             Heaven
             .
             When
             God
             healeth
             them
             ,
             they
             sacrifice
             to
             AEsculapius
             ,
             as
             to
             him
             that
             removed
             their
             distemper
             from
             them
             .
             This
             is
             a
             very
             great
             Iniquity
             ,
             and
             the
             common
             grounds
             or
             occasions
             of
             it
             are
             highly
             unworthy
             of
             the
             true
             God.
             For
             most
             of
             them
             who
             believe
             not
             his
             immediate
             Providence
             ,
             do
             measure
             his
             actions
             by
             those
             of
             worldly
             Potentates
             .
             They
             conceive
             him
             out
             of
             state
             ,
             to
             do
             little
             by
             his
             own
             person
             ;
             or
             out
             of
             ease
             and
             softness
             ,
             to
             commit
             the
             management
             of
             his
             affairs
             to
             others
             ,
             both
             by
             temporary
             command
             ,
             and
             by
             standing
             Commission
             .
             As
             if
             the
             greatest
             variety
             of
             business
             could
             distract
             or
             weary
             him
             ,
             who
             is
             Infinite
             in
             Knowledg
             ,
             and
             Greatness
             ,
             and
             Power
             .
             Thus
             St.
             Cyril
             a
             judged
             of
             
               them
               who
               substituted
               lesser
               Deities
               under
               him
               that
               was
               supreme
               .
               He
               thought
               that
               they
               impeached
               God
               of
               Arrogance
               or
               floth
               ,
               or
               want
               of
               Goodness
               ,
               which
               envieth
               none
               the
               good
               it
               can
               do
               .
            
             And
             Isaiah
             tacitly
             upbraideth
             those
             who
             distrusted
             his
             Providence
             ,
             of
             the
             like
             vile
             opinion
             concerning
             him
             ,
             whilst
             he
             saith
             of
             the
             Creator
             b
             ,
             that
             
               He
               fainteth
               not
               ,
               neither
               is
               weary
               .
            
          
           
             Secondly
             ,
             The
             Gentiles
             were
             Idolaters
             through
             the
             worship
             they
             gave
             to
             such
             Demons
             as
             were
             evil
             spirits
             .
             It
             is
             true
             ,
             that
             Plato
             owned
             no
             inferior
             Deities
             but
             such
             as
             were
             [
             by
             him
             esteemed
             ]
             good
             .
             He
             maintaineth
             this
             in
             his
             Tenth
             Book
             of
             Laws
             ,
             and
             St.
             Austin
             confesseth
             it
             to
             be
             his
             judgment
             c
             .
             He
             saith
             in
             his
             Phaedo
             d
             ,
             That
             none
             were
             to
             be
             registred
             among
             the
             gods
             but
             such
             who
             had
             studied
             Philosophy
             and
             departed
             pure
             
             out
             of
             this
             life
             .
             When
             he
             speaketh
             of
             Demons
             who
             afflict
             men
             ,
             he
             is
             to
             be
             interpreted
             rather
             of
             good
             Spirits
             executing
             Justice
             ,
             than
             of
             evil
             Angels
             venting
             their
             malice
             .
             But
             ,
             whatsoever
             his
             opinion
             was
             ,
             it
             is
             most
             evident
             that
             the
             generality
             of
             the
             Heathens
             worshipped
             such
             Demons
             as
             were
             morally
             malignant
             .
             And
             such
             Porphyry
             a
             esteemed
             those
             Genii
             who
             had
             bloody
             Sacrifices
             offered
             to
             them
             .
             The
             Gentiles
             sacrificed
             to
             Devils
             ,
             to
             the
             Powers
             of
             the
             Kingdom
             of
             Darkness
             ,
             which
             were
             not
             only
             not
             God
             ,
             but
             enemies
             and
             professed
             Rebels
             against
             him
             b
             .
             They
             were
             in
             
             Porphyry's
             account
             ,
             Terrestrial
             Demons
             ;
             such
             who
             had
             gross
             Vehicles
             ,
             and
             consequently
             were
             of
             the
             meaner
             and
             viler
             sort
             of
             their
             Genii
             ,
             and
             (
             as
             they
             love
             to
             speak
             )
             sunk
             deepest
             into
             matter
             .
             Psellus
             and
             Porphyry
             represent
             them
             as
             united
             to
             a
             body
             of
             so
             gross
             contexture
             ,
             c
             that
             they
             could
             smell
             the
             Odors
             of
             the
             Sacrifices
             ,
             and
             be
             fat
             with
             the
             steam
             of
             human
             blood
             .
             Lucian
             in
             his
             Book
             
               de
               Sacrificiis
            
             ,
             abounds
             with
             pleasant
             [
             or
             rather
             to
             them
             who
             pity
             the
             decays
             of
             human
             nature
             ,
             with
             very
             sad
             ]
             stories
             of
             the
             Revels
             of
             Demons
             .
             Whether
             they
             were
             Terrestrial
             ones
             or
             not
             ,
             I
             here
             forbear
             to
             dispute
             :
             but
             I
             conclude
             concerning
             them
             ,
             that
             they
             were
             evil
             .
             Their
             nature
             shews
             it self
             by
             the
             services
             which
             they
             accepted
             ,
             by
             the
             persons
             whom
             they
             have
             favoured
             ,
             and
             by
             the
             appearances
             and
             wonders
             with
             which
             they
             sometimes
             encouraged
             them
             .
             The
             Rites
             with
             which
             they
             were
             worshipped
             were
             bloody
             ,
             rude
             ,
             unclean
             ;
             such
             as
             an
             honest
             man
             would
             be
             ashamed
             to
             observe
             d
             .
             Porphyry
             ,
             though
             a
             Gentile
             ,
             hath
             recorded
             many
             of
             the
             bloody
             Sacrifices
             e
             offered
             by
             the
             
               Rhodians
               ,
               Phoenicians
            
             ,
             and
             Graecians
             ;
             and
             he
             telleth
             of
             a
             man
             in
             his
             time
             sacrificed
             in
             Rome
             ,
             at
             the
             Feast
             of
             
               Jupiter
               Latialis
            
             .
             The
             like
             barbarity
             was
             commonly
             used
             in
             the
             worship
             of
             Moloch
             ,
             and
             Bellona
             .
             
             And
             he
             must
             have
             such
             a
             measure
             of
             Assurance
             as
             will
             suffer
             him
             no
             more
             to
             blush
             than
             his
             Ink
             ,
             who
             writes
             down
             all
             the
             Obscenities
             used
             in
             her
             worship
             ,
             whom
             they
             usually
             called
             the
             Mother
             of
             the
             Gods.
             Origen
             telleth
             Celsus
             concerning
             the
             Christians
             a
             ,
             
               That
               they
               had
               learned
               to
               judg
               of
               all
               the
               Gods
               of
               the
               Heathen
               as
               of
               Devils
               ,
               by
               their
               greediness
               of
               the
               blood
               of
               their
               Sacrifices
               ,
               and
               by
               their
               presence
               amidst
               the
               Nidors
               of
               them
               ,
               by
               which
               they
               deceived
               those
               who
               made
               not
               God
               their
               refuge
               .
            
             And
             in
             another
             place
             ,
             b
             he
             proveth
             this
             truth
             out
             of
             their
             own
             Histories
             :
             and
             he
             instanceth
             particularly
             in
             their
             Deity
             Hercules
             ;
             and
             he
             objecteth
             against
             him
             his
             immoral
             love
             ,
             and
             that
             vile
             effeminacy
             which
             their
             own
             Authors
             record
             .
             I
             will
             not
             tell
             over
             again
             their
             foolish
             stories
             so
             very
             often
             told
             already
             ;
             but
             offer
             to
             the
             Reader
             a
             Relation
             of
             fresher
             date
             ,
             out
             of
             Idolatrous
             America
             .
             
               In
               Mexico
               (
               saith
               an
               Author
               c
               who
               had
               sojourned
               in
               that
               City
               )
               ,
               the
               Heathens
               had
               dark
               houses
               ,
               full
               of
               Idols
               ,
               great
               and
               small
               ,
               and
               wrought
               of
               sundry
               Metals
               :
               these
               were
               all
               bathed
               and
               washed
               with
               blood
               ,
               —
               the
               blood
               of
               men
               ;
               —
               the
               walls
               of
               the
               houses
               were
               an
               inch
               thick
               with
               blood
               ,
               and
               the
               floor
               a
               foot
               .
               —
               The
               Priests
               went
               daily
               into
               those
               Oratories
               ,
               and
               suffered
               none
               other
               but
               great
               Personages
               to
               enter
               with
               them
               .
               And
               when
               any
               of
               such
               condition
               went
               in
               ,
               they
               were
               bound
               to
               offer
               some
               man
               as
               a
               Sacrifice
               ,
               that
               the
               Priests
               might
               wash
               their
               hands
               ,
               and
               sprinkle
               the
               house
               with
               the
               blood
               of
               the
               Victim
               .
            
             With
             such
             Sacrifices
             no
             good
             Angel
             could
             be
             pleased
             :
             wherefore
             the
             worship
             of
             such
             being
             an
             honour
             done
             not
             to
             God
             ,
             or
             his
             Ministers
             ,
             but
             to
             the
             Devil
             and
             his
             Angels
             ,
             who
             live
             in
             perfect
             defiance
             of
             true
             Religion
             ,
             is
             an
             Idolatry
             so
             detestable
             ,
             that
             I
             have
             not
             at
             hand
             a
             name
             of
             sufficient
             infamy
             to
             bestow
             upon
             it
             .
          
        
         
           
           
             PART
             8.
             
             
               Of
               their
               Idolatry
               in
               worshipping
               the
               Images
               of
               Demons
               .
            
          
           
             THirdly
             ,
             The
             Gentiles
             were
             Idolaters
             in
             worshipping
             the
             Statues
             or
             Images
             of
             Demons
             or
             Heroe's
             ,
             either
             as
             those
             Powers
             were
             reputed
             the
             Deputies
             of
             God
             ;
             or
             as
             they
             were
             really
             evil
             spirits
             .
             The
             Religious
             Honour
             given
             to
             the
             Prototype
             was
             Idolatrous
             ,
             and
             therefore
             the
             Honour
             done
             to
             the
             Image
             respecting
             the
             Prototype
             ,
             was
             such
             also
             .
             So
             he
             that
             bows
             towards
             the
             Chair
             of
             an
             Usurper
             ,
             does
             give
             away
             the
             honour
             of
             the
             true
             Soveraign
             ;
             because
             the
             external
             sign
             of
             his
             submission
             is
             ultimately
             referred
             to
             the
             Usurper
             himself
             .
          
           
             The
             Honour
             which
             the
             Gentiles
             did
             to
             their
             Statues
             ,
             redounded
             generally
             to
             their
             Demons
             ;
             for
             their
             Theology
             did
             not
             set
             up
             such
             Images
             (
             whatsoever
             vulgar
             fancy
             or
             practice
             did
             )
             as
             final
             objects
             of
             worship
             ,
             or
             Gods
             in
             themselves
             .
             It
             set
             them
             up
             as
             places
             of
             Divine
             Residence
             ,
             wherein
             the
             Genii
             were
             thought
             to
             dwell
             ,
             or
             to
             afford
             their
             especial
             presence
             in
             Oracles
             ,
             and
             other
             Supernatural
             aids
             ;
             as
             the
             true
             God
             was
             said
             to
             dwell
             amidst
             the
             Cherubims
             .
             The
             Egyptians
             (
             as
             Ruffinus
             a
             storieth
             )
             entertained
             this
             superstitious
             perswasion
             ,
             amongst
             a
             multitude
             of
             others
             ,
             That
             if
             any
             man
             had
             laid
             violent
             hands
             on
             the
             Statue
             of
             Serapis
             ,
             the
             Heavens
             and
             the
             Earth
             would
             have
             been
             mixed
             together
             in
             a
             new
             Chaos
             .
             Olympius
             the
             Sophist
             b
             exhorteth
             the
             Gentiles
             still
             to
             adhere
             to
             the
             Religion
             of
             their
             Gods
             ,
             notwithstanding
             the
             Christians
             defaced
             their
             Statues
             .
             And
             he
             gave
             them
             this
             as
             the
             reason
             of
             his
             counsel
             ,
             Because
             (
             said
             he
             )
             though
             the
             Images
             be
             corruptible
             things
             ,
             yet
             in
             them
             did
             dwell
             c
             Virtues
             [
             or
             Demons
             ]
             which
             from
             the
             ruins
             of
             
             their
             Statues
             ,
             took
             their
             flight
             to
             Heaven
             .
             This
             Opinion
             Arnobius
             a
             and
             Lactantius
             b
             acknowledg
             to
             have
             been
             common
             among
             the
             Gentiles
             :
             and
             we
             may
             still
             read
             it
             in
             the
             writings
             of
             the
             wiser
             (
             shall
             I
             say
             ,
             or
             the
             subtler
             and
             less
             excusable
             )
             sort
             of
             them
             .
             Of
             that
             number
             were
             Celsus
             and
             
               Julian
               .
               Celsus
            
             demandeth
             c
             ,
             Whether
             any
             man
             ,
             besides
             a
             sottish
             Ideot
             who
             has
             not
             a
             grain
             of
             salt
             in
             his
             mind
             ,
             can
             believe
             Stone
             ,
             Wood
             ,
             Brass
             ,
             or
             Gold
             ,
             formed
             by
             an
             Artificer
             ,
             to
             be
             a
             God
             ,
             and
             not
             rather
             a
             Statue
             sacred
             to
             the
             Gods
             ?
             The
             Excuse
             of
             Julian
             is
             not
             unlike
             to
             that
             of
             Celsus
             .
             
               We
               worship
               Images
               (
               said
               that
               d
               Apostate
               Emperour
               )
               ,
               not
               that
               we
               think
               them
               to
               be
               very
               Gods
               themselves
               ,
               but
               that
               by
               them
               [
               as
               Symbols
               ]
               we
               may
               worship
               the
               Gods.
               
            
             This
             Petavius
             the
             Jesuit
             in
             his
             Note
             on
             the
             Margent
             ,
             calleth
             a
             frigid
             Evasion
             .
             I
             grant
             it
             is
             so
             ;
             but
             is
             not
             the
             like
             Apology
             used
             in
             justification
             of
             Image-worship
             ,
             by
             that
             Society
             of
             which
             Petavius
             was
             a
             a
             Brother
             ?
             So
             goes
             the
             world
             ,
             even
             the
             Learned
             world
             :
             the
             same
             reason
             is
             by
             factious
             Partiality
             called
             a
             piller
             in
             one
             mans
             Cause
             ,
             and
             a
             straw
             in
             anothers
             .
          
           
             But
             let
             us
             return
             to
             our
             Argument
             from
             this
             short
             digression
             .
             In
             pursuit
             of
             it
             ,
             it
             ought
             to
             be
             taken
             notice
             of
             ,
             that
             the
             Writers
             of
             the
             Old
             Testament
             seem
             to
             speak
             very
             differently
             from
             Celsus
             and
             Julian
             ,
             in
             this
             matter
             of
             the
             Worship
             of
             Images
             and
             Statues
             .
             They
             seem
             to
             upbraid
             the
             Gentiles
             as
             the
             Worshippers
             of
             the
             very
             Statues
             themselves
             ,
             without
             further
             reference
             unto
             God
             or
             Demons
             .
             There
             stood
             in
             Zion
             ,
             then
             a
             Fort
             of
             the
             Jebusites
             ,
             certain
             brazen
             Images
             ,
             as
             Talismanical
             Protectors
             of
             it
             e
             ;
             in
             them
             the
             people
             trusted
             ,
             believing
             that
             David
             f
             could
             not
             take
             that
             Fort
             till
             he
             had
             removed
             those
             divine
             Guards
             .
             With
             these
             David
             reproached
             the
             people
             ,
             calling
             them
             
               the
               Blind
               and
               the
               Lame
               ,
               which
               his
               soul
               abhorred
            
             ;
             that
             is
             ,
             such
             
             Idols
             as
             had
             eyes
             and
             saw
             not
             ;
             feet
             ,
             and
             walked
             not
             .
             Other
             Prophets
             argue
             with
             Idolaters
             from
             their
             own
             experience
             ;
             and
             appeal
             to
             them
             ,
             whether
             their
             Idols
             could
             hear
             ,
             or
             see
             ,
             or
             help
             them
             ?
             and
             whether
             they
             were
             not
             the
             works
             of
             mens
             hands
             which
             they
             adored
             a
             ?
             They
             mock
             them
             as
             such
             who
             prayed
             for
             a
             prosperous
             Journey
             ,
             to
             an
             Idol
             that
             could
             not
             move
             ;
             and
             who
             worshipped
             one
             part
             of
             a
             dead
             Tree
             ,
             which
             by
             the
             other
             part
             of
             it
             ,
             served
             for
             fuel
             ;
             for
             fuel
             ,
             not
             for
             their
             Altars
             but
             for
             the
             ordinary
             fires
             of
             their
             Kitchin
             .
             They
             do
             not
             deride
             them
             as
             vain
             men
             who
             trusted
             in
             a
             creature
             which
             had
             no
             power
             or
             virtue
             in
             it
             but
             what
             it
             derived
             from
             God
             ,
             as
             a
             late
             French
             Author
             seems
             to
             suggest
             b
             ;
             but
             as
             such
             who
             depended
             on
             an
             Idol
             ;
             on
             a
             thing
             which
             neither
             in
             it self
             ,
             nor
             from
             any
             foreign
             cause
             ,
             supreme
             or
             subordinate
             ,
             contained
             or
             dispensed
             the
             virtue
             they
             ascribed
             to
             it
             .
             One
             would
             be
             apt
             to
             conclude
             from
             such
             scoffs
             of
             the
             Prophets
             ,
             that
             the
             Gentiles
             made
             their
             very
             Images
             their
             ultimate
             Gods.
             
          
           
             They
             did
             so
             by
             interpretation
             ,
             but
             not
             by
             direct
             intention
             of
             mind
             ,
             unless
             they
             were
             the
             very
             scum
             of
             the
             scum
             of
             the
             world
             .
             Those
             who
             had
             any
             measure
             of
             understanding
             discoursed
             after
             the
             manner
             of
             Clinia
             in
             
             Plato's
             Eleventh
             Book
             of
             Laws
             c
             .
             
               Of
               the
               Gods
               (
               said
               Clinia
               )
               some
               are
               seen
               ;
               to
               others
               ,
               which
               we
               see
               not
               ,
               we
               erect
               Images
               and
               Statues
               .
               And
               though
               these
               Statues
               be
               in
               themselves
               without
               life
               ;
               yet
               we
               esteem
               them
               animated
               Deities
               ,
               and
               believe
               whilst
               we
               worship
               them
               ,
               that
               they
               are
               very
               favourable
               to
               us
               .
            
             The
             barbarous
             Americans
             made
             the
             same
             distinction
             with
             the
             Philosophical
             Clinia
             .
             They
             were
             upbraided
             by
             Frier
             Gage
             d
             for
             worshipping
             an
             Idol
             of
             black
             wood
             which
             they
             had
             placed
             in
             a
             Cave
             of
             the
             Earth
             .
             But
             instead
             of
             putting
             them
             to
             silence
             ,
             he
             received
             this
             
             answer
             from
             them
             .
             They
             told
             him
             that
             themselves
             believed
             the
             Image
             to
             be
             but
             wood
             of
             it self
             ;
             but
             that
             they
             knew
             also
             by
             their
             own
             ears
             ,
             that
             it
             had
             spoken
             to
             them
             :
             they
             thence
             concluded
             that
             a
             God
             was
             in
             it
             ,
             and
             that
             on
             such
             a
             miraculous
             voice
             ,
             they
             rightly
             founded
             their
             devotion
             .
             This
             excuse
             then
             was
             common
             ,
             but
             so
             was
             not
             such
             extraordinary
             operation
             as
             the
             Americans
             spake
             of
             .
             If
             it
             had
             been
             vulgarly
             notorious
             among
             the
             
               Egyptians
               ,
               Chaldeans
            
             ,
             and
             Assyrians
             ,
             the
             Prophets
             would
             scarce
             have
             appealed
             to
             them
             ,
             whilst
             they
             discoursed
             of
             the
             nullity
             and
             vanity
             of
             their
             Images
             ;
             for
             then
             the
             people
             might
             have
             refuted
             their
             Argument
             by
             professing
             their
             experience
             of
             signs
             and
             wonders
             .
             But
             nothing
             was
             done
             Supernaturally
             by
             many
             of
             their
             Statues
             .
             Their
             Priests
             and
             Statesmen
             deluded
             them
             frequently
             with
             their
             Tales
             and
             Arts
             ;
             and
             they
             sacrificed
             many
             of
             the
             Provisions
             for
             their
             BELS
             ,
             to
             their
             own
             stomack
             .
             Haly
             speaketh
             a
             of
             Images
             in
             Egypt
             known
             to
             himself
             ,
             which
             could
             move
             very
             strangely
             ,
             as
             did
             the
             Dove
             of
             
               Archytas
               .
               Ruffinus
            
             mentioneth
             an
             Iron-Image
             of
             Serapis
             at
             Alexandria
             ;
             and
             Pliny
             one
             of
             the
             same
             metal
             in
             the
             Temple
             of
             Arsinoe
             ,
             sustained
             by
             Magnets
             b
             ;
             to
             the
             intent
             that
             the
             people
             might
             behold
             them
             with
             admiration
             ,
             as
             supported
             in
             the
             air
             by
             nothing
             but
             Miracles
             .
             
               Dionysius
               Halicarnassensis
            
             c
             telleth
             of
             the
             Mother
             of
             
               Marcius
               Coriolanus
            
             ,
             and
             of
             other
             Women
             sent
             in
             Embassy
             to
             him
             by
             the
             Senate
             ,
             when
             he
             had
             made
             defect
             to
             the
             Volsci
             ;
             that
             prevailing
             with
             him
             to
             restrain
             his
             Forces
             ,
             the
             Senate
             out
             of
             the
             publick
             Treasury
             built
             to
             Fortune
             a
             Temple
             and
             an
             Image
             ,
             and
             the
             Women
             erected
             a
             second
             Image
             at
             their
             private
             charge
             .
             Of
             this
             second
             Image
             he
             reporteth
             out
             of
             the
             Pontifical
             Records
             (
             Registers
             of
             their
             own
             cheats
             under
             better
             names
             and
             colours
             )
             ;
             that
             it
             spake
             Latine
             in
             the
             audience
             of
             many
             .
             What
             it
             spake
             was
             it
             seems
             
             to
             this
             sense
             ,
             
               O
               ye
               Matrons
               !
               ye
               ,
               by
               the
               Holy
               Law
               of
               the
               Commonwealth
               ,
               have
               made
               this
               dedication
               of
               me
               .
            
          
           
             Where
             there
             was
             not
             this
             deeper
             art
             ,
             much
             was
             contributed
             towards
             the
             delusion
             of
             the
             people
             ,
             by
             the
             solemn
             worship
             ,
             the
             costly
             and
             pompous
             dress
             ,
             the
             stately
             Processions
             ,
             the
             secret
             Repositories
             of
             the
             Idols
             of
             the
             Heathen
             .
             Distance
             procured
             reverence
             ,
             and
             the
             splendor
             of
             Gold
             (
             of
             which
             some
             consisted
             ,
             and
             the
             gilding
             by
             which
             others
             a
             were
             made
             very
             glorious
             )
             created
             amusement
             b
             in
             the
             eyes
             and
             fancies
             of
             the
             Vulgar
             ,
             who
             have
             scarce
             reason
             enough
             to
             correct
             their
             senses
             .
             The
             Statuaries
             were
             not
             masters
             of
             much
             true
             Art
             :
             we
             see
             little
             of
             proportion
             in
             their
             Images
             ,
             or
             of
             Ordonance
             in
             their
             Tables
             .
             That
             of
             Isis
             shews
             an
             ill
             hand
             ,
             and
             a
             worse
             judgment
             .
             But
             of
             such
             Art
             as
             might
             amuse
             and
             astonish
             ,
             either
             with
             pleasant
             or
             frightful
             magnificence
             ,
             there
             was
             enough
             among
             the
             rudest
             Gentiles
             .
             In
             Goa
             the
             Heathens
             of
             East-India
             c
             built
             a
             Temple
             of
             black
             stone
             ,
             and
             shaped
             their
             Pagods
             ,
             or
             Idols
             ,
             in
             figures
             of
             horror
             .
             In
             Pegu
             d
             they
             abounded
             with
             Idols
             of
             pure
             gold
             ,
             whose
             Crowns
             were
             enriched
             with
             valuable
             Jewels
             .
             One
             of
             these
             was
             of
             a
             prodigious
             heighth
             ,
             and
             they
             called
             him
             Apalita
             ,
             and
             supposed
             him
             to
             be
             a
             Guide
             to
             Pilgrims
             .
             They
             had
             also
             a
             statue
             of
             silver
             in
             the
             proportion
             of
             a
             Giant
             ;
             and
             he
             was
             such
             a
             Patron
             among
             them
             as
             Mars
             was
             among
             the
             Greeks
             and
             
               Romans
               .
               Peter
               Della
               Valle
            
             e
             speaks
             of
             an
             Image
             in
             Ahineli
             in
             the
             same
             India
             ,
             called
             Virena
             .
             It
             stood
             (
             as
             he
             describes
             it
             )
             at
             the
             upper-end
             of
             a
             Temple
             upon
             a
             Tribunal
             ,
             in
             a
             dark
             and
             solemn
             place
             .
             It
             had
             many
             Candles
             set
             before
             it
             in
             the
             time
             of
             its
             worship
             .
             They
             carried
             it
             sometimes
             in
             Procession
             ,
             under
             a
             rich
             Canopy
             ,
             with
             noises
             of
             Musick
             ,
             with
             Perfumes
             ,
             and
             lighted
             Tapers
             .
             There
             were
             other
             inferior
             Idols
             serving
             as
             his
             Attendants
             .
             And
             they
             had
             Diadems
             
             like
             to
             those
             of
             the
             Images
             of
             Saints
             at
             Rome
             ,
             or
             like
             to
             the
             Regno
             or
             Pontifical
             Crown
             of
             the
             Pope
             .
             He
             said
             it
             ,
             who
             was
             both
             a
             Roman
             ,
             and
             a
             Roman
             Catholick
             .
             And
             his
             description
             of
             Virena
             puts
             me
             in
             mind
             of
             that
             of
             the
             Virgin
             of
             Halla
             made
             by
             Lipsius
             a
             :
             It
             stands
             aloft
             ,
             it
             is
             lighted
             with
             Tapers
             ,
             it
             is
             of
             silver
             ;
             the
             Image
             of
             Christ
             and
             of
             the
             Twelve
             Apostles
             are
             nigh
             it
             ;
             an
             Angel
             stands
             on
             either
             side
             ,
             a
             silver
             Lamp
             hangs
             by
             .
             This
             pomp
             amuseth
             ;
             it
             is
             well
             if
             it
             hath
             not
             a
             more
             Idolatrous
             effect
             .
             The
             forecited
             
               Della
               Valle
            
             describes
             a
             Carr
             in
             Ikkeri
             b
             ,
             in
             which
             the
             Idols
             were
             carried
             in
             pompous
             Procession
             ;
             the
             Carr
             was
             exceeding
             high
             ,
             and
             so
             very
             great
             that
             scarce
             any
             but
             one
             of
             the
             widest
             Streets
             of
             Rome
             would
             (
             he
             saith
             )
             have
             been
             capable
             of
             receiving
             it
             ,
             and
             giving
             it
             passage
             .
             Arnobius
             observeth
             concerning
             the
             Gentiles
             c
             ,
             That
             they
             designed
             to
             create
             Fear
             by
             the
             manner
             in
             which
             they
             framed
             the
             Statues
             of
             the
             Gods.
             Hence
             (
             as
             he
             noteth
             )
             Sythes
             and
             Clubs
             ,
             and
             Thunder-bolts
             were
             appendages
             to
             their
             Idols
             .
             I
             will
             end
             these
             Instances
             with
             a
             Discourse
             of
             St.
             
             Austin's
             in
             his
             fourth
             Epistle
             .
             
               For
               Idols
               ,
               who
               is
               there
               that
               doubts
               whether
               they
               be
               void
               of
               all
               perception
               ?
               But
               when
               they
               are
               by
               an
               honourable
               sublimeness
               ,
               placed
               on
               their
               Thrones
               ,
               and
               observed
               by
               them
               who
               pray
               and
               offer
               Sacrifice
               ;
               those
               Idols
               by
               the
               likeness
               of
               animated
               members
               ,
               and
               of
               organs
               of
               sense
               (
               though
               indeed
               there
               be
               no
               life
               in
               them
               )
               do
               so
               affect
               the
               minds
               of
               vveak
               people
               ,
               that
               they
               appear
               to
               them
               to
               live
               and
               to
               breathe
               :
               They
               do
               so
               especially
               through
               the
               veneration
               of
               the
               multitude
               ,
               vvhilst
               so
               pompous
               and
               so
               divine
               a
               worship
               is
               bestovved
               on
               them
               .
            
          
           
             There
             being
             then
             in
             most
             of
             such
             Idols
             ,
             no
             divine
             virtue
             ,
             but
             an
             artificial
             form
             and
             motion
             ;
             they
             vvho
             worshipped
             them
             ,
             whatsoever
             they
             intended
             to
             worship
             
             in
             them
             ,
             were
             truly
             said
             to
             worship
             them
             themselves
             .
             This
             I
             may
             illustrate
             by
             the
             confession
             of
             Arnobius
             who
             was
             once
             himself
             a
             Pagan
             Infidel
             a
             .
             
               I
               worshipped
               (
               said
               he
               )
               ,
               Oh
               my
               blindness
               !
               such
               Gods
               as
               came
               out
               of
               the
               Smith's
               Furnace
               ,
               and
               such
               as
               were
               fashioned
               by
               the
               Hammer
               and
               Anvil
               .
               I
               worshipped
               the
               bones
               of
               Elephants
               :
            
             [
             for
             they
             ,
             as
             Peireskius
             b
             noteth
             ,
             were
             honoured
             by
             mistake
             ,
             for
             those
             of
             Giants
             .
             ]
             
               I
               adored
               a
               smooth
               stone
               ,
               and
               a
               Wooden
               statue
               .
               I
               flattered
               the
               Image
               ,
               as
               if
               there
               were
               a
               Deity
               present
               there
               :
               I
               spake
               to
               it
               ,
               I
               asked
               benefits
               of
               it
               ,
               though
               it
               perceived
               nothing
               .
            
          
           
             The
             Prophets
             therefore
             used
             an
             Argument
             most
             accommodable
             to
             the
             Gentiles
             ,
             and
             tending
             the
             most
             ready
             way
             to
             their
             conviction
             .
             For
             if
             they
             vvould
             not
             have
             been
             most
             sottishly
             credulous
             c
             ,
             if
             they
             would
             not
             have
             permitted
             their
             fancies
             to
             have
             imposed
             upon
             their
             understandings
             ;
             if
             they
             would
             but
             have
             examined
             matters
             of
             fact
             with
             any
             degree
             of
             diligence
             and
             impartiality
             ,
             the
             generality
             of
             them
             might
             have
             known
             concerning
             their
             Images
             ,
             that
             they
             had
             usually
             no
             more
             of
             Inspiration
             or
             Divinity
             in
             them
             ,
             than
             the
             stones
             of
             their
             streets
             ,
             or
             the
             posts
             of
             their
             doors
             d
             .
             The
             Fathers
             in
             their
             Disputations
             with
             the
             Heathens
             ,
             do
             frequently
             use
             this
             Argument
             against
             their
             Images
             ,
             and
             deride
             them
             for
             worshipping
             things
             which
             can
             neither
             help
             men
             nor
             themselves
             e
             .
             And
             thence
             by
             the
             way
             ,
             I
             take
             leave
             to
             observe
             that
             if
             they
             believ'd
             the
             Bread
             to
             be
             Christs
             real
             natural
             body
             ,
             they
             argued
             with
             Inconsistence
             .
             For
             then
             it
             would
             have
             been
             an
             obvious
             retort
             ,
             that
             the
             object
             which
             they
             themselves
             worshipped
             in
             the
             Sacrament
             could
             not
             deliver
             it self
             from
             a
             contemptible
             Mouse
             .
          
           
             From
             the
             importance
             of
             this
             Discourse
             ,
             some
             answer
             may
             be
             returned
             to
             an
             Argument
             used
             by
             the
             
             Learned
             Mr.
             Thorndike
             a
             ,
             who
             supposed
             Idolatry
             to
             consist
             in
             Polytheism
             .
             He
             would
             prove
             the
             Calf
             or
             Idol
             of
             Samaria
             to
             have
             been
             the
             ultimate
             object
             of
             them
             who
             adored
             it
             ;
             because
             in
             Amos
             b
             it
             is
             objected
             to
             them
             ,
             
               That
               the
               Workman
               made
               it
               ,
               and
               therefore
               it
               was
               not
               God.
            
             Here
             the
             Prophet
             only
             useth
             an
             Argument
             which
             appealeth
             to
             their
             own
             reason
             ,
             and
             which
             they
             might
             have
             used
             themselves
             ,
             but
             did
             not
             .
             Judg
             among
             your selves
             (
             said
             he
             in
             effect
             )
             whether
             this
             Statue
             thus
             framed
             can
             be
             a
             God
             ,
             what
             divine
             power
             soever
             you
             think
             to
             reside
             in
             it
             ;
             yet
             you
             do
             by
             interpretation
             ,
             make
             it
             your
             God
             ,
             because
             you
             worship
             that
             which
             is
             before
             you
             ,
             and
             there
             is
             nothing
             but
             the
             Image
             it self
             ;
             nothing
             in
             it
             ,
             no
             virtue
             issuing
             from
             it
             .
             Wherefore
             ,
             notwithstanding
             your
             imagination
             ,
             which
             your
             common
             reason
             might
             correct
             ,
             the
             thing
             it self
             is
             your
             Deity
             or
             your
             Idol
             .
             And
             the
             Prophet
             does
             not
             only
             argue
             against
             an
             Idol
             as
             against
             a
             thing
             made
             with
             hands
             ,
             but
             also
             as
             a
             Statue
             which
             contained
             in
             it
             no
             more
             of
             Coelestial
             influence
             than
             a
             common
             Image
             .
             For
             he
             foretelleth
             in
             the
             sixth
             verse
             ,
             that
             it
             was
             to
             be
             broken
             ;
             and
             in
             the
             fifth
             ,
             seventh
             ,
             and
             eighth
             verses
             ,
             he
             observeth
             ,
             that
             it
             could
             not
             save
             them
             from
             Captivity
             ,
             but
             on
             the
             other
             hand
             ,
             exposed
             them
             to
             it
             .
          
        
         
           
             PART
             9.
             
             
               Of
               their
               Worshipping
               Daemons
               more
               than
               God.
               
            
          
           
             LAst
             of
             all
             ,
             the
             Gentiles
             were
             Idolaters
             by
             justling
             out
             the
             Worship
             of
             the
             Supreme
             God
             ,
             or
             very
             much
             of
             it
             ,
             through
             their
             officiousness
             in
             the
             service
             of
             Inferior
             Deities
             .
             They
             could
             not
             but
             be
             guilty
             if
             they
             gave
             away
             Gods
             honour
             ,
             in
             whole
             ,
             or
             in
             part
             .
             And
             in
             part
             at
             least
             ,
             it
             is
             certain
             that
             they
             converted
             it
             to
             the
             use
             of
             Creatures
             .
             God
             who
             governeth
             the
             World
             
             ought
             to
             have
             received
             the
             honour
             of
             their
             devout
             Prayers
             ,
             and
             becoming
             Sacrifices
             ;
             and
             the
             greatest
             part
             of
             these
             ,
             and
             sometimes
             the
             whole
             of
             them
             was
             offered
             to
             Daemons
             .
             For
             who
             esteemeth
             that
             Tenant
             faithful
             to
             the
             honour
             and
             interest
             of
             his
             Lord
             ,
             who
             payeth
             the
             greatest
             rent
             to
             another
             ,
             and
             offereth
             him
             a
             pepper-corn
             ,
             though
             he
             hath
             reserved
             the
             whole
             propriety
             ,
             and
             the
             very
             reception
             to
             himself
             .
             Divers
             Masters
             cannot
             be
             at
             the
             same
             time
             observed
             with
             equal
             duty
             :
             and
             Devotion
             cannot
             flow
             in
             the
             same
             plenty
             ,
             in
             divers
             streams
             ,
             as
             in
             one
             .
             Therefore
             when
             
               Tarquinius
               Priscus
            
             multiplied
             Deities
             ,
             and
             introduced
             Statues
             among
             the
             Romans
             ,
             their
             Religion
             was
             immediately
             much
             debased
             :
             when
             they
             had
             many
             Jupiters
             ,
             and
             a
             great
             croud
             of
             other
             Deities
             ,
             and
             every
             Deity
             had
             its
             Statue
             ,
             its
             Altar
             ,
             its
             Sacrifice
             ,
             its
             Temple
             ;
             little
             time
             was
             left
             ,
             and
             as
             little
             zeal
             for
             the
             Worship
             of
             the
             God
             of
             Heaven
             and
             Earth
             .
             To
             him
             some
             of
             them
             scarce
             ever
             said
             a
             Prayer
             ,
             or
             offered
             a
             Sacrifice
             .
             Porphyry
             thought
             not
             such
             services
             to
             be
             agreeable
             to
             the
             Supreme
             God
             a
             ,
             but
             he
             concluded
             that
             men
             were
             to
             adore
             him
             ,
             
               Without
               words
               ,
               without
               Sacrifices
               ,
               in
               silence
               ,
               with
               a
               pure
               mind
               .
               But
               this
               was
               a
               Worship
               so
               abstracted
               ,
            
             that
             few
             other
             Heathens
             either
             performed
             it
             ,
             or
             so
             much
             as
             understood
             it
             .
             Yet
             some
             might
             do
             both
             .
             For
             Confusio
             the
             famed
             Philosopher
             of
             China
             b
             ,
             acknowledg'd
             one
             Supreme
             God
             ;
             but
             he
             did
             not
             serve
             him
             with
             Temples
             ,
             Altars
             ,
             Priests
             ,
             or
             Prayers
             ;
             though
             by
             such
             worship
             he
             Idolized
             the
             Heavens
             ,
             the
             Earth
             ,
             and
             Man.
             
          
           
             Let
             this
             then
             from
             the
             Premises
             be
             the
             conclusion
             of
             the
             present
             Chapter
             ,
             that
             the
             Gods
             of
             the
             Heathen
             are
             Idols
             and
             Vanities
             ,
             and
             unworthy
             the
             submission
             of
             any
             reasonable
             creature
             c
             .
          
        
      
       
         
         
           
             CHAP.
             VI.
          
           Concerning
           the
           Idolatry
           of
           the
           Jews
           ,
           and
           particularly
           of
           their
           worshipping
           the
           Golden
           Calf
           .
           Also
           of
           the
           Egyptian
           Symbol
           of
           Apis
           ,
           as
           at
           that
           time
           not
           extant
           .
           And
           of
           the
           probable
           Reasons
           which
           set
           up
           Moses
           as
           the
           Original
           Apis.
           
        
         
           
             PART
             1.
             
             
               Of
               the
               Provisions
               made
               by
               God
               against
               Idolatry
               among
               the
               Jews
               .
            
          
           
             THE
             Israelites
             by
             their
             Constitution
             were
             of
             all
             Nations
             a
             people
             the
             most
             averse
             to
             Idolatry
             .
             Their
             first
             Commandment
             prescribeth
             the
             Worship
             of
             one
             God.
             Their
             second
             forbiddeth
             external
             religious
             honour
             to
             graven
             Images
             ;
             which
             by
             the
             exhibition
             of
             that
             honour
             ,
             whatsoever
             they
             were
             before
             ,
             become
             very
             Idols
             .
             Wherefore
             St.
             Cyprian
             a
             thus
             renders
             the
             sense
             of
             the
             Command
             ,
             
               Thou
               shalt
               not
               make
               to
               thy self
               an
               Idol
               .
            
             And
             the
             contention
             about
             the
             Translation
             of
             Pesel
             ,
             by
             Graven
             thing
             ,
             Idol
             ,
             or
             Image
             ,
             is
             with
             respect
             to
             the
             design
             of
             Moses
             ,
             an
             unnecessary
             Grammar-War
             .
             This
             second
             Command
             against
             the
             Worship
             of
             Images
             ,
             the
             Jews
             have
             esteemed
             the
             great
             Command
             of
             all
             .
             Their
             very
             Moneys
             have
             had
             on
             the
             Obvers
             the
             name
             of
             Moses
             inscribed
             ;
             and
             on
             the
             Revers
             ,
             that
             second
             precept
             or
             prohibition
             b
             .
             Their
             third
             Command
             ,
             
               [
               Thou
               shalt
               not
               take
               ,
               or
               bear
               in
               thy
               mouth
            
             c
             
               the
               name
               of
            
             Jehovah
             
               thy
               God
               in
               vain
               ,
            
             ]
             may
             seem
             also
             to
             discountenance
             Idols
             ,
             and
             to
             forbid
             all
             Oaths
             of
             promise
             made
             
             by
             them
             in
             the
             name
             of
             God
             ,
             by
             which
             they
             often
             called
             their
             false
             Deities
             .
             It
             may
             seem
             to
             forbid
             not
             so
             directly
             the
             breach
             of
             Neder
             ,
             a
             Vow
             to
             the
             Lord
             ,
             as
             Schefugnah
             ,
             (
             according
             to
             the
             distinction
             of
             the
             Jews
             )
             a
             ,
             a
             Vow
             by
             the
             Lord
             ,
             or
             by
             his
             Name
             ,
             when
             that
             Name
             was
             used
             in
             signifying
             some
             Idol
             .
             I
             say
             it
             may
             seem
             so
             to
             do
             ;
             for
             that
             it
             does
             so
             ,
             I
             rather
             guess
             than
             affirm
             .
             In
             this
             conjecture
             I
             am
             helped
             by
             Tertullian
             :
             That
             Father
             discoursing
             concerning
             the
             unlawfulness
             of
             naming
             the
             Gods
             of
             the
             Gentile-world
             b
             ,
             maketh
             use
             of
             this
             distinction
             ;
             he
             teacheth
             that
             the
             bare
             naming
             of
             them
             is
             lawful
             ,
             because
             it
             is
             necessary
             in
             Discourse
             ,
             but
             he
             condemneth
             the
             naming
             of
             them
             in
             such
             manner
             as
             if
             they
             were
             really
             Gods.
             After
             this
             distinction
             he
             pursueth
             the
             Argument
             in
             this
             manner
             :
             
               The
               Law
               saith
               c
               ,
               You
               shall
               make
               no
               mention
               of
               the
               names
               of
               other
               gods
               ,
               neither
               shall
               they
               be
               heard
               out
               of
               your
               mouths
               .
               This
               it
               commanded
               ,
               that
               we
               should
               not
               call
               them
               gods
               .
               For
               it
               saith
               in
               the
               first
               part
               [
               or
               Table
               ]
               of
               it
               ,
               
                 Thou
                 shalt
                 not
                 take
                 up
                 the
                 Name
                 of
                 the
                 Lord
                 thy
                 God
                 in
                 vain
                 ,
              
               that
               is
               ,
               in
               an
               Idol
               d
               .
               He
               therefore
               fell
               into
               Idolatry
               who
               hononred
               an
               Idol
               with
               the
               name
               of
               God.
               But
               if
               they
               must
               be
               called
               gods
               ,
               I
               should
               add
               something
               by
               which
               it
               may
               appear
               that
               I
               do
               not
               own
               them
               to
               be
               Gods.
               For
               the
               Scripture
               it self
               calls
               them
               gods
               ,
               but
               then
               it
               addeth
               [
               by
               way
               of
               discrimination
               ]
               
                 their
                 gods
                 ,
                 or
                 the
                 gods
                 of
                 the
                 Nations
                 .
              
               In
               such
               manner
               David
               called
               them
               gods
               ,
               when
               he
               said
               the
               gods
               of
               the
               Nations
               were
               Devils
               —
               It
               is
               a
               customary
               wickedness
               to
               say
               ,
               Mehercule
               .
               —
               And
               it
               proceeds
               from
               the
               ignorance
               of
               some
               who
               know
               not
               that
               they
               swear
               by
               Hercules
               .
               Now
               what
               is
               swearing
               by
               those
               whom
               [
               in
               Baptism
               ]
               you
               have
               forsworn
               [
               or
               renounced
               ]
               but
               a
               corrupting
               of
               the
               Faith
               with
               Idolatry
               ?
               For
               who
               does
               not
               honour
               
               those
               he
               swears
               by
               ?
            
             To
             this
             purpose
             are
             those
             words
             in
             Hosea
             a
             :
             
               Though
               thou
               Israel
               play
               the
               Harlot
               ,
               yet
               let
               not
               Judah
               offend
               ;
               and
               come
               not
               ye
               unto
               Gilgal
               ,
               neither
               go
               ye
               up
               to
               Beth-aven
               ,
            
             [
             or
             
               Bethel
               ,
               ]
               now
               become
               a
               house
               of
               iniquity
               ,
               vanity
               ,
               or
               Idolatry
               ,
            
             b
             ,
             
               nor
               swear
               the
               Lord
               liveth
            
             .
             That
             is
             ,
             seeing
             they
             worship
             the
             Golden
             Calves
             ,
             which
             are
             really
             Idols
             ,
             though
             they
             give
             to
             them
             the
             name
             of
             Jehovah
             ,
             as
             setting
             them
             up
             for
             his
             Symbol
             ;
             yet
             use
             not
             you
             that
             word
             there
             ,
             or
             the
             form
             of
             their
             oath
             by
             Jehovah
             ;
             for
             thereby
             you
             will
             take
             up
             the
             name
             of
             God
             ,
             and
             the
             name
             by
             which
             he
             is
             most
             eminently
             distinguished
             ,
             in
             vain
             ,
             or
             in
             an
             Idol
             .
             Idols
             are
             Elilim
             ,
             or
             vanities
             :
             they
             are
             very
             lyes
             ,
             at
             once
             to
             use
             the
             terms
             the
             Prophet
             gives
             them
             ,
             and
             to
             allude
             to
             the
             Syriack
             Version
             of
             the
             third
             Command
             ,
             
               [
               Thou
               shalt
               not
               take
               up
               the
               name
               of
               the
               Lord
               thy
               God
               with
               a
               lye
               .
               ]
            
             He
             therefore
             who
             sweareth
             by
             them
             without
             distinction
             ,
             calling
             them
             gods
             ,
             or
             giving
             them
             any
             names
             which
             signifie
             Divine
             Power
             ;
             He
             that
             sweareth
             ,
             or
             voweth
             by
             Coelum
             or
             Coelus
             ,
             that
             is
             ,
             the
             Heavens
             ;
             by
             Pluto
             ,
             or
             the
             Earth
             :
             such
             a
             one
             does
             not
             only
             dishonour
             the
             
             name
             of
             the
             true
             God
             ,
             but
             he
             doth
             also
             by
             interpretation
             forswear
             himself
             ;
             for
             he
             sweareth
             by
             an
             Idol
             ,
             lie
             ,
             or
             vanity
             ;
             vowing
             by
             its
             help
             to
             perform
             his
             Oath
             ,
             which
             therefore
             he
             cannot
             by
             that
             means
             perform
             ,
             because
             he
             trusteth
             to
             an
             helpless
             thing
             ,
             though
             by
             his
             trust
             he
             honoureth
             it
             as
             a
             Divine
             Power
             .
          
           
             Further
             ,
             one
             great
             end
             of
             the
             fourth
             Command
             was
             the
             prevention
             of
             Idolatry
             .
             The
             seventh
             day
             was
             observed
             as
             a
             Memorial
             of
             that
             one
             God
             the
             Creator
             of
             the
             World
             ,
             and
             the
             God
             of
             Israel
             ;
             and
             they
             who
             kept
             it
             holy
             ,
             kept
             it
             holy
             to
             Jehovah
             ,
             and
             made
             profession
             hereby
             that
             they
             were
             not
             Gentiles
             ,
             who
             worshipped
             many
             Gods
             ,
             but
             the
             seed
             of
             Abraham
             who
             served
             but
             one
             ,
             the
             God
             of
             that
             Patriarch
             ,
             and
             of
             Isaac
             ,
             and
             Jacob.
             
             
               
               This
               (
               saith
               Mr.
               Mede
               )
               was
               the
               end
               of
               the
               Sabbath
               a
               ,
               that
               thereby
               ,
               as
               by
               a
               Symbolum
               ,
               or
               sign
               ,
               that
               people
               might
               testifie
               and
               profess
               what
               God
               they
               worshipped
               .
            
             He
             ought
             ,
             it
             may
             be
             ,
             to
             have
             spoken
             this
             with
             limitation
             ,
             and
             called
             it
             a
             great
             end
             :
             and
             that
             it
             was
             such
             ,
             is
             evident
             from
             the
             Text
             of
             Moses
             ,
             than
             whom
             ,
             no
             man
             better
             understood
             the
             Levitical
             Oeconomy
             .
             To
             him
             God
             spake
             b
             saying
             ,
             
               Speak
               thou
               also
               to
               the
               children
               of
               Israel
               ,
               saying
               ,
               Verily
               my
               Sabbaths
               ye
               shall
               keep
               :
               for
               it
               is
               a
               sign
               between
               me
               and
               you
               ,
               throughout
               your
               Generations
               ,
               that
               ye
               may
               know
               that
               I
               am
               the
               Lord
               who
               doth
               sanctifie
               you
               ,
               [
               or
               set
               you
               apart
               as
               my
               Worshippers
               ,
               distinct
               from
               those
               who
               worship
               Idols
               .
               ]
            
             —
             
               Wherefore
               the
               children
               of
               Israel
               shall
               keep
               the
               Sabbath
               to
               observe
               the
               Sabbath
               throughout
               their
               Generations
               ,
               for
               a
               perpetual
               Covenant
               .
               It
               is
               a
               sign
               between
               me
               and
               the
               children
               of
            
             Israel
             
               for
               ever
               .
               For
               in
               six
               days
               the
               Lord
               made
               Heaven
               and
               Earth
               ,
               and
               on
               the
               seventh
               day
               he
               rested
               [
               or
               ceased
               ]
               and
               was
               refreshed
               ,
               [
               or
               was
               pleased
               with
               that
               exceeding
               good
               and
               beautiful
               frame
               of
               things
               ,
               which
               his
               Wisdom
               ,
               Goodness
               and
               Power
               had
               made
               .
               ]
            
          
           
             A
             like
             end
             there
             was
             of
             the
             Levitical
             Sacrifices
             .
             God
             needed
             them
             not
             ;
             the
             Sacrifice
             of
             a
             pure
             and
             humble
             mind
             was
             more
             agreeable
             to
             him
             who
             is
             an
             Intellectual
             Spirit
             .
             But
             the
             Israelites
             doted
             on
             such
             a
             gross
             manner
             of
             expressing
             their
             devotion
             .
             And
             seeing
             they
             must
             needs
             offer
             Sacrifice
             ,
             it
             pleased
             God
             to
             give
             them
             a
             Law
             which
             might
             at
             once
             indulge
             them
             in
             their
             inclination
             ,
             and
             restrain
             them
             from
             sacrificing
             unto
             Idols
             ;
             whilft
             it
             appropriated
             that
             service
             to
             God
             alone
             ,
             and
             denied
             it
             to
             Angels
             and
             Men.
             To
             this
             purpose
             St.
             Cyril
             discourseth
             c
             ,
             and
             this
             is
             the
             sense
             of
             the
             words
             of
             that
             Father
             .
             
               God
               had
               no
               thirst
               which
               was
               to
               be
               quenched
               with
               blood
               .
               He
               required
               not
               of
               himself
               so
               gross
               and
               material
               a
               worship
               ,
               but
               one
               more
               spiritual
               ,
               perfected
               
               by
               universal
               virtue
               .
               He
               required
               a
               life
               honesty
               and
               integrity
               ,
               and
               such
               as
               shone
               honourably
               with
               good
               works
               ;
               a
               right
               contemplation
               of
               the
               Deity
               ,
               and
               a
               true
               and
               blameless
               knowledg
               ,
               and
               practice
               of
               that
               which
               is
               really
               good
               .
               But
               because
               the
               feeble
               and
               earthly
               minds
               of
               the
               Israelites
               could
               not
               without
               difficulty
               be
               brought
               off
               from
               the
               worship
               and
               ungodly
               manners
               ,
               and
               detestable
               superstition
               of
               the
               Egyptians
               ;
               therefore
               God
               by
               the
               Pedagogy
               of
               the
               Mosaic
               Law
               ,
               gave
               them
               a
               spiritual
               command
               against
               many
               Gods
               ,
               and
               yet
               permitted
               them
               ,
               after
               the
               ancient
               manner
               of
               the
               worship
               to
               which
               they
               had
               been
               accustomed
               ,
               to
               offer
               Eucharistical
               and
               Expiatory
               Oblations
               ,
               duly
               and
               wisely
               appointed
               ,
               and
               as
               types
               and
               shadows
               of
               good
               things
               to
               come
               .
               —
               For
               the
               beginnings
               a
               of
               Sciences
               are
               imperfect
               ,
               and
               by
               the
               gradual
               additions
               of
               little
               and
               little
               ,
               they
               arrive
               at
               their
               compleat
               stature
               .
            
          
           
             Touching
             the
             whole
             Law
             of
             Moses
             as
             Mosaical
             ,
             Maimonides
             saith
             of
             it
             b
             
               That
               the
               principal
               design
               and
               intention
               of
               it
               was
               the
               removal
               of
               Idols
               .
            
          
        
         
           
             PART
             2.
             
             
               Of
               the
               Idolatry
               of
               the
               Jews
               .
            
          
           
             IT
             appeareth
             then
             that
             God
             gave
             the
             Jews
             sufficient
             antidotes
             against
             Idolatry
             ;
             and
             it
             is
             as
             manifest
             that
             their
             folly
             rendred
             them
             very
             often
             ineffectual
             .
             They
             by
             their
             ritual
             inclination
             ,
             by
             cohabitation
             ,
             by
             commerce
             ,
             by
             apish
             affectation
             of
             foreign
             modes
             ,
             learned
             the
             
               Egyptian
               ,
               Assyrian
            
             ,
             and
             Babylonian
             Idolatries
             .
             Some
             of
             this
             leaven
             brake
             out
             in
             the
             Wilderness
             .
             There
             they
             began
             to
             lean
             towards
             the
             worship
             of
             false
             gods
             by
             adoring
             the
             true
             one
             (
             as
             shall
             be
             shewed
             )
             in
             the
             unmeet
             Symbol
             of
             the
             Golden
             Calf
             .
             Hence
             God
             in
             his
             just
             Judgment
             ,
             
             gave
             some
             of
             them
             up
             to
             the
             direct
             worship
             of
             false
             gods
             a
             ,
             besides
             the
             true
             one
             ,
             though
             not
             wholly
             without
             him
             .
             They
             worshipped
             Moloch
             (
             as
             some
             think
             *
             by
             the
             Tabernacle
             which
             the
             Priests
             took
             up
             ,
             and
             Remphan
             by
             a
             Star
             ,
             and
             the
             Host
             of
             Heaven
             .
             Amongst
             that
             Host
             of
             orderly
             Lights
             ,
             some
             have
             placed
             the
             Prototype
             of
             Apis
             ,
             and
             supposed
             him
             to
             be
             the
             Sun.
             But
             it
             seemeth
             absurd
             to
             say
             ,
             that
             God
             permitted
             the
             people
             of
             the
             Jews
             to
             fall
             into
             the
             worship
             of
             the
             Sun
             afterwards
             ,
             because
             they
             had
             worshipped
             him
             already
             .
          
           
             At
             the
             entrance
             of
             the
             People
             into
             Canaan
             ,
             that
             Generation
             who
             had
             seen
             the
             hand
             of
             God
             so
             remarkably
             upon
             their
             disobedient
             and
             Idolatrous
             Forefathers
             ,
             and
             who
             by
             his
             Miraculous
             power
             and
             mercy
             were
             possessed
             of
             part
             of
             the
             good
             Land
             ,
             did
             in
             pious
             manner
             adhere
             to
             him
             .
             And
             when
             Joshuah
             ,
             under
             whose
             wise
             and
             successful
             conduct
             they
             had
             been
             brought
             over
             Jordan
             ,
             advised
             them
             at
             his
             death
             ,
             to
             renounce
             the
             Idols
             of
             their
             Fathers
             ,
             and
             of
             the
             Amorites
             b
             ,
             they
             with
             pious
             earnestness
             cried
             out
             ,
             
               God
               forbid
               that
               we
               should
               forsake
               the
               Lord
               to
               serve
               other
               Gods.
            
             And
             they
             ratified
             this
             holy
             resolution
             of
             theirs
             by
             a
             solemn
             Covenant
             betwixt
             them
             and
             Joshuah
             .
          
           
             Joshuah
             being
             dead
             ,
             and
             that
             pious
             Generation
             being
             gathered
             to
             their
             Fathers
             ,
             
               There
               arose
            
             c
             
               another
               Generation
               after
               them
               who
               knew
               not
            
             [
             or
             
               owned
               not
               ]
               the
               Lord
            
             ,
             —
             
               but
               served
               Baal
               and
               Ashtaroth
            
             .
             This
             Idolatrous
             disposition
             continued
             in
             the
             people
             under
             their
             Judges
             d
             ,
             insomuch
             that
             in
             the
             time
             of
             
               Eli
               (
               e
            
             )
             the
             Palladium
             of
             Israel
             ,
             the
             Ark
             of
             the
             Covenant
             ,
             was
             permitted
             to
             fall
             into
             the
             hands
             of
             the
             Philistins
             .
             They
             were
             a
             very
             terrible
             enemy
             to
             the
             Israelites
             for
             many
             years
             :
             and
             in
             order
             to
             the
             removal
             of
             their
             yoke
             ,
             and
             to
             the
             regaining
             the
             favour
             of
             God
             ,
             Samuel
             f
             spake
             
             unto
             all
             the
             house
             of
             Israel
             ,
             saying
             ,
             
               If
               you
               do
               return
               unto
               the
               Lord
               with
               all
               your
               hearts
               ,
               then
               put
               away
               the
               strange
               gods
               ,
               and
               Ashtaroth
               from
               among
               you
               ,
               and
               prepare
               your
               hearts
               unto
               the
               Lord
               ,
               and
               serve
               him
               only
               ;
               and
               he
               will
               deliver
               you
               out
               of
               the
               hand
               of
               the
               Philistins
               .
               Then
               the
               children
               of
               Israel
               did
               put
               away
               Baalim
            
             [
             The
             Idols
             of
             the
             Sun
             a
             ,
             ]
             
               and
               Ashtaroth
            
             ,
             [
             in
             the
             LXX
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             Idols
             in
             the
             Groves
             of
             Astarte
             ,
             or
             the
             Earth
             ]
             
               and
               served
               the
               Lord
               only
            
             .
             Such
             Piety
             of
             Samuel
             their
             Judg
             ,
             and
             of
             David
             their
             King
             ,
             and
             of
             Solomon
             also
             in
             the
             former
             part
             of
             his
             Reign
             ,
             together
             with
             Gods
             Presence
             in
             that
             Magnificent
             Temple
             built
             by
             him
             ,
             did
             much
             promote
             the
             true
             Religion
             ,
             and
             stop
             the
             growth
             of
             Idolatrous
             worship
             .
             But
             at
             length
             Solomon
             himself
             gave
             them
             an
             unhappy
             Example
             of
             it
             in
             his
             own
             person
             ,
             being
             seduced
             to
             Idols
             by
             the
             charms
             and
             softnesses
             of
             his
             many
             Heathen
             Women
             b
             So
             fatal
             an
             evil
             is
             Lust
             to
             the
             best
             Understandings
             ,
             which
             whensoever
             it
             posfesseth
             them
             ,
             it
             perfectly
             besotteth
             ,
             and
             reigneth
             over
             them
             with
             uncontrouled
             power
             .
             This
             Impiety
             was
             manifest
             in
             Solomon
             about
             the
             thirtieth
             year
             of
             his
             Reign
             ,
             as
             Chronologers
             commonly
             account
             .
             But
             the
             more
             secret
             beginning
             of
             his
             defection
             is
             by
             Josephus
             and
             other
             Jews
             dated
             from
             the
             Images
             of
             Oxen
             made
             at
             his
             command
             ,
             as
             supporters
             of
             the
             Brazen
             Sea
             c
             .
             It
             is
             the
             common
             opinion
             of
             the
             Arabians
             ,
             and
             particularly
             of
             Abulfarajus
             d
             ,
             that
             Solomon
             died
             in
             his
             Sin
             without
             Repentance
             .
             Of
             that
             God
             is
             judg
             .
             It
             is
             more
             certain
             that
             before
             he
             died
             ,
             he
             persisted
             in
             it
             notwithstanding
             a
             repeated
             appearance
             of
             Gods
             Shechinah
             e
             ,
             and
             that
             God
             was
             highly
             displeased
             with
             him
             ,
             and
             threatned
             to
             rend
             the
             Kingdom
             from
             him
             after
             his
             death
             .
             Of
             that
             Rent
             the
             Instrument
             was
             Jeroboam
             ,
             by
             whose
             means
             one
             Kingdom
             became
             divided
             into
             two
             ,
             rather
             Factions
             than
             Kingdoms
             ,
             those
             of
             Judah
             and
             Israel
             .
             In
             the
             
             latter
             Jeroboam
             set
             up
             two
             Golden
             Calves
             which
             the
             people
             worshipped
             at
             Dan
             and
             Bethel
             ;
             he
             being
             jealous
             a
             that
             if
             they
             sacrificed
             at
             Jerusalem
             ,
             they
             would
             return
             to
             their
             Allegiance
             due
             to
             the
             King
             of
             Judah
             .
             For
             this
             and
             other
             sins
             God
             suffered
             the
             Ten
             Tribes
             to
             be
             for
             ever
             led
             captive
             .
             Judah
             also
             polluted
             it self
             with
             Idolatry
             .
             It
             began
             under
             Rehoboam
             after
             his
             three
             good
             years
             of
             Government
             ,
             and
             came
             to
             its
             height
             under
             
               Athaliah
               ,
               Ahaz
            
             ,
             and
             Manasseh
             b
             ;
             and
             at
             length
             Judah
             likewise
             was
             carried
             into
             Captivity
             .
             After
             her
             return
             from
             Captivity
             under
             the
             favour
             of
             Cyrus
             ,
             many
             of
             the
             Jews
             were
             more
             faithful
             to
             the
             true
             God
             ,
             being
             sensible
             that
             for
             their
             serving
             of
             Idols
             he
             had
             cast
             them
             out
             of
             his
             most
             safe
             Protection
             ;
             and
             the
             Statue
             of
             Moses
             on
             an
             Ass
             ,
             found
             by
             Antiochus
             in
             the
             Holiest
             ,
             is
             one
             of
             the
             Tales
             of
             Diodorus
             *
             .
             Yet
             after
             this
             great
             deliverance
             ,
             divers
             of
             them
             relapsed
             ,
             through
             that
             persecution
             against
             them
             ,
             and
             that
             toleration
             of
             all
             Gentilism
             in
             Judea
             ,
             of
             which
             
               Antiochus
               Epiphanes
            
             was
             the
             Author
             c
             .
             He
             set
             up
             the
             
               abomination
               of
               Desolation
            
             ,
             the
             Idol
             of
             
               Jupiter
               Olympius
            
             ,
             on
             the
             Altar
             of
             God
             ;
             and
             Idol
             apt
             to
             move
             the
             pious
             Jews
             to
             forsake
             the
             City
             ,
             and
             to
             leave
             it
             desolate
             .
             
               Many
               of
               the
               Israelites
            
             d
             [
             either
             through
             fear
             ,
             or
             vain
             inclination
             ]
             
               consented
               to
               his
               Religion
            
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             (
             as
             the
             Seventy
             )
             
               to
               his
               worship
               ;
               and
               they
               sacrificed
               to
               Idols
               ,
               and
               profaned
               the
               Sabbath
               .
               But
               some
            
             e
             
               chose
               rather
               to
               sacrifice
               their
               own
               lives
               than
               to
               offer
               to
               Idols
               .
            
             The
             Samaritans
             of
             all
             others
             were
             under
             this
             Tyrant
             the
             most
             disloyal
             to
             God
             ;
             they
             send
             Letters
             of
             flattery
             to
             this
             impious
             Monster
             ,
             of
             which
             Josephus
             in
             the
             Twelfth
             Book
             ,
             and
             seventh
             Chapter
             of
             his
             Antiquities
             ,
             hath
             given
             us
             a
             Copy
             .
             They
             inscribe
             them
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               to
               Antiochus
               the
               illustrious
               God.
            
             They
             feign
             themselves
             to
             be
             the
             off-spring
             of
             the
             Sidonians
             and
             Persians
             ,
             that
             they
             may
             not
             be
             taken
             for
             
             Jews
             ,
             whom
             he
             hated
             .
             They
             consecrate
             a
             Temple
             on
             Mount
             Gerazim
             ,
             to
             the
             Jupiter
             of
             Grece
             ,
             and
             by
             such
             vile
             arts
             they
             insinuate
             themselves
             into
             the
             favour
             of
             Antiochus
             ,
             who
             commandeth
             that
             they
             be
             esteemed
             ,
             and
             used
             as
             Grecians
             .
             And
             yet
             a
             while
             after
             under
             
               Ptolomaeus
               Philometor
            
             ,
             they
             abhor
             Idols
             ,
             and
             contend
             with
             the
             Jews
             themselves
             about
             the
             sanctity
             of
             their
             Temple
             ,
             which
             they
             preferred
             before
             that
             of
             Jerusalem
             it self
             .
             The
             Jews
             by
             this
             means
             ,
             and
             by
             former
             commerce
             with
             Grecians
             ,
             in
             divers
             of
             their
             Cities
             and
             Colonies
             ,
             and
             particularly
             in
             their
             own
             Jerusalem
             ,
             [
             which
             Alexander
             himself
             is
             said
             to
             have
             visited
             ;
             ]
             and
             in
             Alexandria
             ,
             [
             where
             the
             Ptolomies
             had
             advanced
             the
             Worship
             of
             Grece
             ,
             and
             in
             which
             Philo
             in
             his
             time
             numbered
             exceeding
             many
             Jews
             a
             ;
             ]
             became
             leavened
             with
             the
             Grecian
             Demonology
             b
             .
             This
             Thales
             learnt
             in
             Egypt
             ,
             and
             he
             enlarged
             and
             propagated
             it
             in
             the
             Regions
             of
             Grece
             .
             I
             cannot
             accuse
             the
             Jews
             of
             erecting
             Statues
             ,
             or
             of
             offering
             solemn
             Prayers
             ,
             or
             Sacrifices
             to
             them
             .
             Yet
             all
             who
             mark
             that
             Translation
             of
             the
             Seventy
             which
             is
             commonly
             in
             mens
             hands
             ,
             may
             charge
             at
             least
             the
             
               Hellenistick
               Jews
            
             ,
             with
             a
             false
             and
             dangerous
             estimation
             of
             Daemons
             ;
             with
             an
             estimation
             of
             them
             as
             Presidents
             and
             Tutelar
             Spirits
             ,
             who
             under
             God
             did
             govern
             the
             World.
             He
             that
             runs
             may
             read
             thus
             much
             in
             their
             Version
             of
             the
             eighth
             verse
             of
             the
             thirty-second
             of
             
               Deuteronomy
               :
               When
               the
               most
               High
               divided
               the
               Nations
            
             c
             ,
             
               when
               he
               separated
               the
               sons
               of
               Adam
               ,
               he
               set
               the
               bounds
               of
               the
               People
            
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             ]
             
               according
               to
               the
               number
            
             [
             not
             of
             the
             Children
             of
             Israel
             ,
             as
             the
             Hebrew
             Copy
             readeth
             it
             ,
             but
             according
             to
             the
             number
             ]
             
               of
               the
               Angels
               of
               God
            
             ;
             who
             (
             they
             say
             )
             were
             seventy
             ,
             and
             whom
             they
             call
             the
             Sanedrim
             above
             .
             Such
             Angels
             many
             Jews
             imagined
             to
             have
             their
             Thrones
             in
             several
             Stars
             ,
             whilst
             their
             footstools
             ,
             or
             inferior
             places
             of
             Government
             
             were
             in
             several
             parts
             of
             the
             Earth
             .
             Hence
             
               Aben
               Ezra
            
             saith
             a
             ,
             that
             it
             appeared
             by
             Experiments
             [
             he
             meaneth
             sure
             miraculous
             effects
             succeeding
             the
             worship
             of
             Patrons
             of
             Places
             ,
             ]
             that
             every
             Nation
             and
             every
             City
             hath
             its
             particular
             Planet
             to
             which
             it
             is
             subject
             .
             But
             he
             excepteth
             the
             people
             of
             Israel
             ,
             who
             being
             subject
             only
             to
             the
             Government
             of
             God
             ,
             had
             it
             seems
             no
             Planet
             for
             their
             Superintendent
             .
             Also
             with
             allusion
             to
             the
             Government
             of
             the
             Nations
             by
             Angels
             in
             Stars
             and
             Constellations
             ,
             and
             not
             by
             immediate
             Providence
             ,
             the
             Jews
             b
             in
             their
             Liturgy
             give
             to
             God
             the
             name
             of
             the
             King
             of
             the
             Kings
             of
             Kings
             ;
             that
             is
             ,
             the
             King
             of
             those
             Angelical
             Powers
             who
             rule
             over
             the
             Potentates
             on
             Earth
             .
             This
             belief
             of
             the
             Hellenists
             containeth
             in
             it
             a
             twofold
             error
             :
             That
             of
             the
             Lieutenancy
             of
             Angels
             ,
             and
             that
             of
             the
             Innocency
             of
             those
             Spirits
             which
             Christianity
             calleth
             Daemons
             ,
             in
             the
             most
             infamous
             signification
             of
             that
             name
             .
             This
             double
             error
             is
             found
             in
             one
             passage
             of
             Josephus
             ,
             who
             recordeth
             it
             as
             one
             of
             the
             Precepts
             of
             Moses
             ,
             [
             of
             Thales
             ,
             he
             might
             have
             said
             more
             truly
             ,
             ]
             
               That
               one
               Citizen
               ought
               not
               to
               blaspheme
               those
               Heavenly
               Powers
               c
               which
               other
               Cities
               have
               in
               esteem
               as
               Gods.
               
            
          
           
             The
             Jews
             after
             the
             coming
             of
             the
             Messiah
             ,
             had
             besides
             the
             motives
             of
             their
             Religion
             ,
             Political
             Reasons
             against
             Images
             or
             Idols
             .
             For
             they
             have
             been
             forced
             by
             a
             just
             vengeance
             pursuing
             such
             bloody
             murtherers
             ,
             to
             live
             dispersedly
             under
             both
             Christian
             and
             Mahometan
             Power
             .
             And
             in
             Dominions
             of
             both
             kinds
             the
             Worship
             of
             Graven
             Idols
             ,
             (
             besides
             that
             their
             zeal
             against
             them
             ,
             and
             for
             their
             Sabbath
             was
             instrumental
             ,
             as
             the
             charracter
             of
             a
             Party
             ,
             to
             keep
             them
             still
             in
             some
             sort
             of
             body
             )
             ,
             would
             have
             much
             obstructed
             their
             Toleration
             .
             The
             Mahometans
             would
             have
             been
             ,
             from
             the
             other
             extreme
             ,
             averse
             to
             them
             ;
             their
             Law
             forbidding
             all
             Statues
             
             and
             graven
             or
             painted
             Images
             .
             In
             pursuance
             of
             this
             Law
             ,
             their
             zeal
             defaced
             the
             Grecian
             and
             Roman
             Coins
             ,
             which
             had
             upon
             them
             the
             Image
             of
             their
             Emperours
             .
             It
             did
             so
             formerly
             ,
             but
             since
             that
             time
             it
             is
             so
             much
             cool'd
             ,
             that
             they
             do
             not
             believe
             the
             Coin
             profaned
             by
             the
             Superscription
             .
             Nay
             ,
             they
             prefer
             the
             Venetian
             Ducats
             which
             have
             Images
             upon
             them
             ,
             before
             their
             own
             Sultanies
             which
             have
             none
             ,
             but
             are
             stamped
             according
             to
             the
             will
             of
             their
             Prophet
             a
             .
             But
             so
             it
             is
             often
             seen
             ,
             that
             the
             principle
             of
             Avarice
             becomes
             much
             stronger
             than
             that
             of
             false
             Religion
             .
          
           
             In
             the
             days
             of
             Julian
             the
             Jews
             were
             noted
             amongst
             the
             Gentiles
             as
             the
             Worshippers
             of
             one
             God
             ;
             and
             ,
             whatsoever
             their
             opinion
             was
             concerning
             Angels
             ,
             they
             were
             not
             observed
             for
             any
             external
             worship
             with
             which
             they
             honoured
             them
             .
             That
             Apostate
             maketh
             this
             difference
             betwixt
             the
             Jews
             and
             the
             Gentiles
             of
             his
             Age
             ;
             that
             the
             Gentiles
             b
             worshipped
             many
             Gods
             [
             or
             Daemons
             ,
             ]
             but
             the
             Jews
             one
             God
             only
             .
             And
             those
             unbelievers
             pretend
             ,
             at
             this
             day
             ,
             to
             the
             strictest
             observance
             of
             the
             second
             Command
             .
          
           
             It
             may
             be
             here
             taken
             a
             little
             notice
             of
             ,
             how
             the
             Jews
             have
             been
             often
             accused
             by
             the
             Gentiles
             ,
             and
             amongst
             them
             by
             
               Juvenal
               ,
               Petronius
            
             ,
             and
             Strabo
             ,
             as
             Worshippers
             of
             the
             Clouds
             .
             If
             this
             reproach
             had
             been
             cast
             upon
             that
             Religion
             whilst
             the
             Ark
             remained
             in
             the
             most
             holy
             place
             ,
             I
             should
             have
             thought
             it
             occasioned
             by
             that
             miraculous
             Cloud
             which
             shadowed
             the
             Mercy-seat
             ,
             and
             towards
             which
             the
             high-Priest
             did
             make
             his
             obeisance
             .
             But
             the
             scandal
             cannot
             be
             traced
             (
             so
             far
             as
             my
             knowledg
             leads
             me
             )
             beyond
             the
             days
             of
             Augustus
             .
             Mr.
             Selden
             c
             once
             guessed
             that
             this
             reproach
             might
             arise
             from
             a
             mistake
             of
             the
             Idiom
             of
             the
             Jews
             ,
             who
             called
             the
             Majesty
             of
             God
             ,
             Heaven
             d
             .
             This
             Idiom
             Christ
             useth
             ,
             whilst
             he
             demandeth
             concerning
             the
             Baptism
             of
             
               John
               ,
               
               Whether
               it
               was
               of
               Heaven
               or
               of
               Men
            
             ;
             of
             Divine
             or
             Humane
             Authority
             .
             Afterwards
             he
             was
             induced
             to
             think
             that
             the
             Slanderers
             of
             the
             Jews
             mistook
             them
             for
             the
             Gnosticks
             ,
             who
             made
             so
             much
             noise
             about
             their
             Heavens
             and
             AEons
             .
             At
             last
             he
             rejected
             the
             accusation
             with
             scorn
             ,
             and
             placed
             it
             amongst
             such
             groundless
             and
             extravagant
             forgeries
             as
             that
             of
             their
             worshipping
             an
             Ass
             ,
             with
             which
             malicious
             ignorance
             had
             traduced
             them
             .
          
           
             But
             it
             is
             not
             my
             purpose
             to
             write
             an
             entire
             History
             of
             the
             Jewish
             Worship
             ,
             or
             to
             tell
             how
             often
             they
             served
             one
             God
             ,
             and
             how
             often
             they
             worshipped
             many
             .
             I
             will
             only
             insist
             on
             one
             Instance
             ,
             That
             
               Peccatum
               Maximum
            
             (
             as
             the
             Vulgar
             a
             Latine
             calls
             it
             )
             their
             greatest
             sin
             ;
             to
             wit
             ,
             their
             Idolatry
             committed
             with
             the
             Golden
             Calf
             .
             It
             is
             an
             instance
             which
             themselves
             take
             especial
             notice
             of
             ,
             thinking
             that
             in
             every
             Judgment
             sent
             to
             them
             by
             God
             b
             ,
             there
             is
             ,
             as
             they
             speak
             ,
             an
             ounce
             of
             that
             Idol
             ;
             and
             it
             is
             a
             subject
             which
             hath
             occasioned
             a
             Controversie
             betwixt
             the
             Papists
             and
             the
             Reformed
             .
          
        
         
           
             PART
             3.
             
             
               Of
               the
               Worship
               of
               the
               Golden
               Calf
               .
            
          
           
             THE
             Golden
             Calf
             was
             ,
             either
             the
             ultimate
             Object
             of
             the
             peoples
             Worship
             ,
             or
             a
             Symbol
             of
             some
             Deity
             which
             they
             finally
             honoured
             .
             Cardinal
             Cajetan
             in
             his
             Commentary
             on
             Exodus
             ,
             supposeth
             the
             former
             ,
             and
             thinketh
             them
             to
             speak
             properly
             in
             that
             form
             which
             they
             used
             ,
             
               These
               are
               thy
               Gods
            
             [
             or
             this
             c
             
               is
               thy
               God
               ]
               who
               brought
               thee
               out
               of
               the
               land
               of
               Egypt
               .
            
             As
             if
             those
             Worshippers
             ,
             though
             sufficiently
             brutish
             ,
             were
             as
             stupid
             as
             the
             very
             Idol
             it self
             :
             As
             if
             they
             could
             believe
             that
             their
             deliverance
             was
             miraculously
             wrought
             for
             them
             ,
             by
             a
             Statue
             which
             they
             saw
             formed
             after
             the
             time
             that
             they
             were
             delivered
             .
             Wherefore
             Cardinal
             
             Bellarmine
             contendeth
             ,
             that
             the
             speech
             hath
             a
             Figure
             in
             it
             ,
             and
             that
             the
             Calf
             was
             a
             Symbol
             of
             a
             Deity
             ,
             yet
             not
             of
             the
             true
             God
             ,
             but
             of
             the
             Idol
             Apis
             which
             they
             had
             seen
             honoured
             with
             singular
             reverence
             in
             Egypt
             .
             That
             it
             was
             not
             the
             ultimate
             Object
             ,
             but
             a
             Symbol
             or
             Image
             ,
             is
             suggested
             by
             Tertullian
             a
             ,
             who
             calleth
             it
             ,
             
               Simulachrum
               Vituli
            
             ,
             not
             a
             God
             ,
             but
             the
             Image
             or
             Idol
             of
             the
             Calf
             .
             Neither
             ought
             it
             to
             be
             dissembled
             that
             Philo
             b
             ,
             Lactantius
             c
             ,
             and
             St.
             Hierom
             d
             ,
             believe
             the
             Calf
             to
             have
             been
             the
             Statue
             of
             Apis.
             
          
           
             To
             the
             great
             name
             of
             Bellarmine
             I
             oppose
             that
             of
             Tostatus
             ,
             who
             e
             affirmeth
             those
             words
             of
             the
             people
             ,
             
               [
               These
               are
               thy
               gods
               ,
               ]
            
             to
             carry
             this
             sense
             with
             them
             :
             
               O
               Israel
               ,
               God
               who
               was
               without
               Body
               ,
               and
               unseen
               ,
               and
               who
               brought
               thee
               out
               of
               Egypt
               ,
               and
               gave
               thee
               a
               passage
               through
               the
               Red
               Sea
               ,
               is
               he
               whom
               thou
               now
               seest
               ;
               that
               is
               ,
               his
               Divine
               virtue
               resideth
               in
               that
               Golden
               body
               .
            
             Nay
             ,
             I
             may
             oppose
             to
             Bellarmine
             the
             greater
             Authority
             of
             the
             Council
             of
             Trent
             :
             the
             Catechism
             set
             forth
             by
             order
             of
             that
             Council
             ,
             doth
             teach
             (
             though
             not
             directly
             yet
             by
             consequence
             )
             ,
             that
             the
             Calf
             of
             Aaron
             was
             a
             Symbol
             of
             Jehovah
             ,
             seeing
             it
             owneth
             the
             Calves
             of
             Dan
             and
             Bethel
             to
             have
             been
             worshipped
             as
             his
             Statues
             .
             Now
             this
             latter
             it
             acknowledgeth
             ,
             because
             it
             owneth
             them
             in
             Israel
             ,
             who
             halted
             betwixt
             God
             and
             Baal
             (
             as
             also
             the
             Samaritans
             )
             to
             have
             been
             divided
             betwixt
             the
             true
             God
             and
             false
             Deities
             or
             Idols
             f
             .
             What
             Deities
             then
             were
             the
             extreams
             betwixt
             which
             these
             unstable
             and
             giddy
             Israelites
             did
             visibly
             stagger
             ?
             Did
             not
             they
             stagger
             betwixt
             the
             new
             Religion
             of
             Baal
             g
             ,
             learned
             from
             the
             Zidonians
             ?
             and
             the
             more
             ancient
             and
             less
             corrupt
             ,
             h
             yet
             too
             much
             depraved
             one
             of
             the
             God
             of
             Israel
             ,
             who
             (
             as
             appeareth
             by
             his
             Name
             i
             and
             Rites
             k
             used
             there
             )
             was
             worshipped
             by
             those
             Symbols
             taken
             without
             Divine
             
             allowance
             ,
             from
             the
             Cherubim
             on
             the
             Ark
             which
             were
             only
             Appendages
             of
             the
             Shechinah
             ,
             and
             not
             intermediate
             Objects
             of
             the
             
               High
               Priests
               Reverence
            
             .
             If
             these
             Symbols
             had
             not
             been
             used
             as
             the
             Shechinah
             of
             the
             true
             God
             ,
             Jeroboam
             would
             not
             have
             been
             so
             severely
             blamed
             for
             making
             the
             lowest
             of
             the
             people
             Priests
             of
             the
             high
             Places
             ;
             for
             the
             vilest
             and
             meanest
             people
             ,
             the
             lees
             and
             dreggs
             of
             the
             world
             had
             been
             the
             fittest
             instruments
             in
             the
             servicc
             of
             Idols
             .
             Like
             Deity
             ,
             like
             Worshippers
             .
             Now
             to
             this
             Worship
             at
             Dan
             and
             
               Bethel
               Jeroboam
            
             was
             moved
             by
             his
             Political
             interest
             ,
             which
             made
             it
             necessary
             for
             him
             to
             continue
             the
             Schism
             ,
             not
             by
             dividing
             the
             Israelites
             from
             their
             God
             ,
             whom
             they
             would
             not
             wholly
             renounce
             ,
             but
             by
             setting
             apart
             distinct
             places
             and
             Symbols
             of
             his
             especial
             presence
             .
             There
             were
             in
             Israel
             secret
             Worshippers
             of
             God
             ,
             after
             a
             right
             negative
             manner
             ,
             no
             less
             than
             seven
             thousand
             ,
             who
             served
             God
             only
             .
             But
             such
             as
             these
             were
             not
             visible
             to
             the
             Prophet
             who
             bemoaneth
             himself
             ,
             as
             if
             the
             Church
             [
             the
             Church
             of
             Israel
             ]
             was
             confined
             to
             his
             own
             person
             .
             He
             therefore
             meaneth
             not
             by
             his
             halters
             such
             as
             sometimes
             worshipped
             the
             true
             God
             in
             holier
             manner
             than
             Jeroboam
             prescribed
             ,
             and
             sometimes
             Baal
             ,
             [
             a
             name
             common
             both
             to
             the
             new
             and
             old
             Idols
             a
             ]
             :
             For
             them
             he
             could
             not
             openly
             upbraid
             of
             whom
             he
             had
             no
             knowledg
             .
             His
             meaning
             Jehu
             expoundeth
             when
             b
             he
             opposeth
             the
             Priests
             of
             Baal
             to
             the
             servants
             of
             the
             Lord
             :
             For
             what
             other
             servants
             than
             the
             Priests
             of
             Jeroboam
             did
             then
             publickly
             officiate
             in
             Israel
             ?
             For
             Ahab
             succeeded
             his
             Father
             Omri
             who
             had
             established
             the
             Vanities
             or
             Idols
             c
             of
             the
             Calves
             ,
             and
             sinned
             beyond
             Jeroboam
             himself
             d
             .
             And
             Ahab
             was
             so
             far
             from
             restoring
             Gods
             pure
             Worship
             ,
             that
             he
             outwent
             his
             Father
             Omri
             in
             encouraging
             that
             which
             was
             false
             and
             degenerate
             .
             So
             properly
             may
             the
             
               AEtas
               Parentum
            
             in
             Horace
             ,
             be
             here
             applied
             .
             
             Against
             the
             Authorities
             of
             
               Philo
               ,
               Lactantius
            
             ,
             and
             S.
             Hierom
             before-cited
             ,
             I
             put
             into
             the
             ballance
             the
             words
             of
             
               Aaron
               .
               Aaron
            
             called
             the
             Idolatrous
             Festival
             ,
             a
             Feast
             to
             Jehovah
             ,
             making
             use
             (
             as
             Micah
             a
             did
             afterwards
             )
             of
             the
             most
             Revered
             name
             of
             God.
             I
             argue
             not
             here
             from
             the
             bare
             imposition
             of
             that
             word
             ,
             for
             Idolaters
             did
             learn
             to
             give
             to
             Creatures
             that
             
               incommunicable
               Name
            
             b
             .
             But
             I
             argue
             from
             the
             reverence
             which
             is
             due
             to
             Aaron
             the
             select
             high
             Priest
             of
             the
             God
             of
             Israel
             .
             He
             offendeth
             extremely
             against
             charity
             and
             good
             manners
             ,
             who
             thinketh
             of
             such
             a
             person
             ,
             that
             he
             would
             pacifie
             a
             clamorous
             people
             with
             so
             vile
             a
             condescension
             .
             He
             had
             a
             better
             design
             ,
             howsoever
             the
             madness
             of
             the
             people
             perverted
             it
             .
             It
             cannot
             be
             thought
             that
             the
             God
             whom
             he
             served
             in
             so
             Sacred
             an
             Office
             ,
             should
             be
             so
             soon
             forgotten
             by
             him
             ,
             and
             so
             ungratefully
             and
             wretchedly
             dishonoured
             in
             a
             base
             Egyptian
             Idol
             ,
             passing
             under
             the
             most
             separate
             name
             of
             Jehovah
             .
             It
             was
             ill
             enough
             that
             he
             set
             up
             a
             Symbol
             of
             Gods
             presence
             where
             he
             had
             not
             appointed
             him
             c
             .
             It
             was
             a
             crime
             sufficiently
             high
             that
             he
             had
             erected
             an
             undue
             Statue
             ,
             or
             an
             arbitrarious
             external
             sign
             of
             Gods
             presence
             ,
             though
             not
             an
             Image
             of
             him
             ;
             for
             such
             the
             Cherubims
             were
             not
             .
             For
             I
             suppose
             he
             took
             his
             Pattern
             from
             part
             of
             what
             he
             saw
             in
             the
             Holy
             Mount
             ,
             when
             the
             Shechinah
             of
             God
             came
             down
             upon
             it
             ,
             attended
             with
             Angels
             .
             Of
             them
             some
             were
             Cherubims
             ,
             or
             Angels
             appearing
             with
             the
             Faces
             of
             Oxen
             ;
             as
             I
             afterwards
             shew
             d
             .
             Now
             it
             was
             a
             great
             presumption
             to
             worship
             God
             in
             any
             other
             ,
             than
             in
             his
             proper
             and
             allowed
             Symbol
             ,
             (
             as
             rightly
             e
             Altisiodorus
             )
             though
             it
             happened
             to
             be
             a
             Cherub
             ,
             and
             not
             Apis.
             The
             Sacrifices
             offered
             in
             the
             Worship
             of
             the
             Calf
             were
             not
             agreeable
             to
             any
             Egyptian
             Idol
             .
             For
             amongst
             them
             at
             that
             time
             the
             blood
             of
             a
             Bull
             was
             as
             great
             an
             abomination
             as
             was
             the
             blood
             of
             a
             Swine
             to
             the
             Hebrews
             .
             
             At
             that
             time
             I
             say
             ,
             for
             after
             the
             Macedonian
             Conquest
             a
             ,
             the
             Idol
             Apis
             it self
             had
             in
             the
             Suburbs
             beasts
             solemnly
             offered
             in
             Sacrifice
             to
             it
             .
             Also
             before
             those
             times
             all
             the
             Egyptians
             sacrificed
             clean
             and
             male
             Bullocks
             ,
             if
             Herodotus
             b
             be
             an
             Author
             of
             credit
             .
             And
             it
             appeareth
             by
             the
             History
             of
             Elijah
             that
             Beasts
             were
             offered
             upon
             the
             Altars
             of
             the
             Zidonian
             c
             Baal
             ,
             or
             Sun
             ,
             from
             whom
             they
             had
             expectation
             of
             an
             answer
             by
             fire
             .
             But
             he
             was
             either
             asleep
             at
             that
             time
             ,
             with
             his
             eye
             closed
             by
             the
             air
             ,
             then
             in
             disposition
             for
             clouds
             ,
             or
             in
             his
             journey
             of
             Diurnal
             motion
             ,
             and
             did
             not
             ,
             or
             rather
             could
             not
             mind
             their
             Sacrifice
             .
             However
             in
             those
             early
             times
             ,
             and
             with
             reference
             to
             Egypt
             d
             ,
             the
             Sacrifices
             of
             Oxen
             which
             the
             people
             offered
             at
             the
             Golden
             Calf
             ,
             do
             prove
             it
             to
             be
             something
             else
             than
             the
             Symbol
             of
             Apis
             :
             unless
             a
             man
             would
             say
             that
             they
             honoured
             old
             Idols
             with
             their
             new
             Rites
             ,
             as
             afterwards
             they
             did
             ,
             worshipping
             Moloch
             e
             with
             the
             Rites
             of
             the
             Tabernacle
             of
             Jehovah
             .
             They
             did
             not
             ,
             as
             I
             think
             ,
             dethrone
             God
             ,
             but
             joined
             that
             false
             God
             with
             him
             ,
             and
             corrupted
             true
             Religion
             with
             mixtures
             of
             Gentilism
             .
          
        
         
           
             PART
             4.
             
             
               Of
               the
               Idol
            
             Apis.
             
          
           
             APis
             the
             living
             Ox
             ,
             was
             an
             Idol
             of
             ancient
             standing
             ;
             for
             the
             Grecians
             who
             lived
             before
             the
             times
             of
             Alexander
             f
             make
             mention
             of
             it
             .
             Herodotus
             is
             one
             of
             them
             ;
             and
             he
             recordeth
             the
             Slaughter
             of
             Apis
             by
             Cambyses
             ,
             who
             was
             the
             second
             Monarch
             of
             Persia.
             He
             likewise
             introduceth
             the
             Egyptians
             alledging
             the
             Festivity
             of
             the
             Appearance
             of
             Apis
             as
             an
             ancient
             Holiday
             g
             .
             They
             professed
             it
             to
             be
             a
             custom
             ,
             that
             they
             might
             appease
             that
             vehement
             passion
             which
             a
             mistake
             had
             raised
             in
             him
             .
             For
             when
             he
             found
             them
             rejoycing
             
             at
             the
             Appearance
             of
             Apis
             ,
             he
             imagined
             them
             triumphing
             at
             that
             defeat
             of
             his
             Forces
             which
             he
             had
             newly
             sustained
             .
             By
             this
             it
             is
             plain
             ,
             that
             the
             Idol
             Apis
             was
             ancient
             ,
             but
             to
             me
             it
             seemeth
             not
             to
             have
             existed
             at
             all
             as
             such
             before
             the
             death
             of
             Moses
             .
          
           
             And
             this
             I
             here
             design
             to
             shew
             by
             reasons
             allowable
             in
             Philological
             matters
             ,
             though
             I
             have
             not
             the
             vanity
             to
             call
             them
             infallible
             Proofs
             .
             If
             this
             can
             be
             done
             ,
             the
             Controversie
             will
             of
             it self
             fall
             to
             the
             ground
             ,
             seeing
             the
             very
             subject
             of
             it
             will
             be
             removed
             .
          
           
             There
             are
             few
             stories
             more
             uncertain
             than
             the
             Antiquities
             of
             Chaldea
             and
             Egypt
             ,
             of
             which
             Kingdoms
             the
             former
             seemeth
             to
             be
             the
             more
             ancient
             a
             by
             about
             forty
             years
             :
             And
             all
             that
             is
             said
             of
             either
             of
             them
             beyond
             the
             days
             of
             Phaleg
             ,
             is
             vanity
             and
             imposture
             .
             Their
             vain
             and
             ignorant
             Priests
             ,
             and
             men
             not
             much
             unlike
             them
             ,
             the
             Mythologers
             of
             Grece
             ,
             have
             set
             the
             Accounts
             of
             time
             backward
             and
             forward
             ,
             and
             given
             feigned
             Pedigrees
             both
             to
             their
             Gods
             and
             their
             Princes
             .
             And
             they
             have
             so
             confounded
             Fable
             and
             History
             ,
             that
             both
             have
             been
             swallowed
             by
             many
             without
             distinction
             .
             This
             confusion
             hath
             hapned
             in
             nothing
             more
             than
             in
             their
             Historical
             Theology
             ;
             and
             I
             think
             the
             story
             of
             the
             Idol
             Apis
             may
             serve
             as
             a
             considerable
             example
             of
             it
             .
             
               Herodotus
               ,
               Pliny
               ,
               Strabo
               ,
               Ammianus
               Marcellinus
               ,
            
             all
             make
             different
             descriptions
             of
             it
             :
             And
             the
             Image
             of
             that
             Idol
             in
             the
             Table
             of
             Isis
             does
             still
             differ
             from
             each
             Character
             in
             those
             Writers
             b
             .
             In
             all
             things
             I
             shall
             not
             be
             able
             at
             this
             distance
             of
             time
             ,
             to
             separate
             falshood
             from
             Truth
             .
             But
             in
             the
             point
             of
             its
             Antiquity
             I
             do
             not
             despair
             of
             proving
             its
             common
             date
             to
             be
             fictitious
             .
          
           
             Before
             the
             deliverance
             of
             Israel
             out
             of
             Egypt
             ,
             Oxen
             were
             very
             sacred
             among
             the
             Egyptians
             c
             .
             But
             they
             were
             then
             ,
             if
             I
             mistake
             not
             ,
             no
             otherwise
             sacred
             than
             
             many
             Creatures
             were
             afterward
             among
             the
             Pythagoreans
             a
             ,
             and
             are
             at
             this
             day
             among
             the
             Brachmans
             of
             India
             .
             That
             is
             ,
             they
             were
             not
             touched
             with
             violent
             hand
             ,
             or
             weapon
             :
             They
             were
             not
             used
             for
             Food
             ,
             or
             offered
             in
             Sacrifice
             .
             Hence
             Strabo
             speaking
             of
             Apis
             at
             Memphis
             b
             ,
             and
             Mnevis
             at
             Heliopolis
             [
             in
             times
             much
             nigher
             to
             us
             ]
             ,
             does
             say
             of
             those
             Idols
             that
             they
             were
             reputed
             Deities
             ,
             whilst
             the
             Oxen
             in
             other
             places
             were
             held
             as
             sacred
             Creatures
             ,
             but
             not
             as
             gods
             c
             .
             Whether
             they
             were
             esteemed
             sacred
             Animals
             in
             memory
             of
             Joseph
             ,
             or
             from
             their
             use
             in
             Tillage
             d
             ,
             or
             for
             some
             deeper
             reason
             ,
             I
             pretend
             not
             to
             tell
             :
             for
             ,
             it
             seems
             ,
             themselves
             could
             not
             agree
             about
             the
             original
             of
             their
             Superstitions
             e
             .
             Sacred
             then
             they
             were
             in
             some
             sense
             ,
             before
             Moses
             became
             a
             Law-giver
             to
             Israel
             .
             But
             that
             there
             was
             any
             one
             Ox
             selected
             so
             early
             as
             an
             object
             of
             Religious
             worship
             ,
             is
             an
             opinion
             taken
             up
             without
             ground
             from
             History
             .
             My
             eyes
             at
             least
             have
             not
             been
             able
             to
             espie
             so
             much
             as
             an
             imperfect
             footstep
             of
             it
             .
             Had
             such
             an
             Idol
             existed
             ,
             and
             been
             imitated
             also
             by
             the
             Israelites
             in
             the
             Wilderness
             ,
             St.
             Stephen
             in
             his
             Epitome
             of
             their
             History
             ,
             and
             particularly
             in
             that
             part
             of
             it
             wherein
             he
             remembreth
             their
             Idolatry
             with
             the
             Calf
             ,
             could
             as
             easily
             have
             upbraided
             them
             with
             the
             false
             Deity
             Apis
             ,
             as
             he
             did
             with
             those
             f
             of
             Moloch
             and
             Remphan
             .
          
           
             The
             Learned
             Mr.
             Selden
             ,
             who
             referreth
             the
             Golden
             Calf
             to
             the
             Egyptian
             Pattern
             ,
             does
             two
             ways
             endeavour
             to
             obviate
             this
             Objection
             against
             the
             Antiquity
             of
             Apis
             g
             .
          
           
             First
             ,
             He
             contendeth
             that
             this
             Worship
             of
             Apis
             or
             Osiris
             is
             sufficiently
             ancient
             ,
             because
             it
             terminateth
             in
             the
             Sun
             ,
             which
             was
             reputed
             a
             Divine
             Power
             at
             the
             very
             birth
             of
             Idolatry
             .
             Now
             this
             reason
             ,
             if
             it
             proveth
             any
             thing
             ,
             it
             proveth
             too
             much
             ;
             much
             more
             than
             Mr.
             
             Selden
             himself
             will
             own
             as
             truth
             .
             For
             from
             hence
             it
             will
             follow
             ,
             both
             that
             the
             Idolatry
             of
             Egypt
             was
             as
             ancient
             as
             that
             of
             Babylon
             ,
             and
             that
             the
             whole
             almost
             of
             the
             Egyptian
             Idolatry
             ,
             which
             was
             exceeding
             various
             ,
             commenced
             at
             the
             same
             time
             .
             There
             was
             scarce
             any
             Idol
             set
             up
             there
             ,
             but
             in
             one
             respect
             or
             other
             it
             was
             referred
             to
             that
             glorious
             body
             .
             It
             scarce
             shined
             upon
             any
             thing
             ,
             which
             was
             not
             at
             some
             time
             or
             other
             consecrated
             to
             it
             .
             The
             Lion
             ,
             the
             Hart
             ,
             the
             Hare
             ,
             the
             Eagle
             ,
             the
             Hawk
             ,
             the
             Crow
             ,
             the
             Cock
             ,
             the
             Goose
             ,
             the
             Upupa
             ;
             the
             Pine-Tree
             ,
             the
             Nile
             ;
             all
             these
             ,
             and
             many
             others
             were
             sacred
             to
             the
             Sun
             ,
             as
             may
             to
             those
             ,
             who
             care
             not
             to
             turn
             the
             leaves
             of
             many
             Authors
             ,
             appear
             compendiously
             in
             the
             Harpocrates
             of
             Cuperus
             a
             .
             Yet
             these
             Idols
             were
             erected
             upon
             divers
             occasions
             ,
             and
             as
             the
             humor
             at
             divers
             times
             possessed
             fanciful
             and
             superstitious
             men
             .
          
           
             Secondly
             ,
             Mr.
             Selden
             b
             produceth
             in
             favour
             of
             the
             Antiquity
             of
             the
             Idol
             Apis
             ,
             the
             Testimony
             of
             
               Eusebius
               .
               Eusebius
            
             (
             he
             says
             )
             affirmeth
             of
             Apis
             ,
             that
             in
             the
             days
             of
             King
             Aseth
             ,
             a
             Calf
             was
             deified
             and
             called
             by
             that
             name
             .
             And
             for
             King
             Aseth
             ,
             Mr.
             Selden
             supposeth
             him
             to
             have
             reign'd
             in
             Egypt
             in
             the
             days
             of
             Isaac
             .
          
           
             But
             he
             hath
             gained
             little
             strength
             to
             his
             Cause
             ,
             by
             producing
             a
             witness
             who
             contradicteth
             himself
             .
             For
             Euseb.
             elsewhere
             c
             relates
             that
             Apis
             and
             Mnevis
             were
             deified
             under
             Choos
             ,
             who
             is
             said
             to
             have
             reigned
             in
             the
             2d
             .
             Dynastie
             after
             the
             Flood
             .
             For
             this
             he
             citeth
             Manetho
             a
             Grecising
             Fabler
             ,
             who
             disagreeth
             with
             Herodotus
             ,
             and
             Diodorus
             ,
             and
             fetcheth
             his
             Relation
             from
             pretended
             Pillars
             ,
             uncertain
             both
             for
             the
             place
             ,
             and
             the
             Inscriptions
             of
             them
             .
             Little
             credit
             is
             given
             by
             the
             Judicious
             to
             his
             Dynasties
             .
             He
             maketh
             in
             them
             contemporary
             persons
             to
             succeed
             each
             other
             ;
             he
             maketh
             many
             Kings
             out
             of
             the
             several
             deputies
             of
             one
             .
             He
             maketh
             Egypt
             no
             ancient
             Monarchy
             ,
             as
             the
             Scripture
             doth
             .
             For
             at
             the
             same
             
             time
             that
             Menis
             reigned
             at
             Thebes
             ,
             he
             setteth
             up
             Saïtes
             as
             a
             King
             over
             other
             parts
             of
             Egypt
             a
             .
             It
             must
             indeed
             be
             granted
             ,
             that
             though
             Eusebius
             contradicteth
             himself
             in
             assigning
             the
             particular
             time
             ;
             yet
             it
             serveth
             the
             purpose
             of
             Mr.
             Selden
             ,
             that
             in
             both
             instances
             he
             referreth
             to
             time
             ancient
             enough
             .
             He
             doth
             so
             in
             those
             Places
             .
             But
             in
             others
             which
             Mr.
             Selden
             hath
             not
             cited
             ,
             he
             setteth
             a
             more
             modern
             date
             to
             the
             Apotheôsis
             of
             Apis.
             In
             his
             Book
             of
             Evangelical
             Preparation
             b
             ,
             he
             ascribeth
             to
             Chenephren
             King
             of
             Egypt
             ,
             both
             the
             Deification
             of
             their
             Ox
             ,
             and
             the
             imposition
             of
             the
             name
             of
             Apis.
             He
             addeth
             ,
             that
             thenceforth
             the
             people
             erected
             a
             Temple
             to
             that
             Idol
             .
             Now
             he
             maketh
             this
             King
             Kenephren
             Contemporary
             with
             Moses
             ,
             and
             one
             who
             reverenced
             his
             person
             ,
             and
             received
             from
             him
             the
             rite
             of
             Circumcision
             .
             All
             this
             Eusebius
             has
             taken
             from
             Artapanus
             in
             his
             History
             of
             the
             Jews
             .
             For
             Artapanus
             I
             cannot
             say
             much
             in
             confirmation
             of
             his
             fidelity
             .
             Yet
             I
             think
             him
             of
             weight
             enough
             to
             be
             put
             into
             the
             scale
             against
             Manetho
             the
             Sebennite
             ,
             a
             writer
             so
             absurdly
             confident
             in
             his
             Fictions
             ,
             that
             he
             maketh
             Menis
             equal
             to
             Adam
             c
             .
             The
             same
             Eusebius
             in
             his
             Cronicon
             ,
             sets
             down
             Epaphus
             ,
             or
             Apis
             as
             born
             in
             the
             Reign
             of
             Chencres
             ,
             that
             is
             ,
             of
             the
             abovesaid
             Chenephren
             ,
             as
             may
             be
             conjectured
             both
             from
             the
             affinity
             of
             the
             names
             ,
             and
             the
             agreement
             of
             the
             time
             .
             For
             he
             reporteth
             of
             Chencres
             (
             called
             also
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             the
             Rebel
             against
             Almighty
             God
             )
             that
             he
             perished
             in
             the
             Red
             Sea.
             He
             was
             therefore
             Contemporary
             with
             Moses
             ,
             and
             no
             other
             than
             that
             Pharoah
             who
             bade
             defiance
             to
             the
             God
             of
             Israel
             ,
             and
             fell
             as
             a
             Sacrifice
             to
             his
             Omnipotent
             Justice
             .
             That
             he
             was
             born
             in
             the
             Reign
             of
             Chencres
             ,
             if
             it
             respecteth
             the
             Natural
             birth
             of
             Moses
             ,
             is
             a
             mistake
             ,
             yet
             such
             a
             one
             as
             is
             common
             in
             ancient
             Chronology
             ,
             which
             is
             not
             exact
             to
             a
             day
             or
             a
             year
             ;
             for
             he
             was
             about
             fourscore
             years
             old
             at
             his
             going
             forth
             from
             
             Egypt
             :
             but
             the
             time
             of
             his
             Civil
             birth
             may
             be
             then
             accounted
             when
             he
             began
             to
             head
             the
             Israelites
             ,
             and
             to
             say
             to
             
               Pharoah
               ,
               Let
               the
               people
               go
               that
               they
               may
               serve
               their
               God.
            
             Then
             God
             said
             to
             him
             in
             effect
             ,
             Thou
             art
             my
             Son
             ,
             a
             Prince
             and
             Lieutenant
             under
             me
             ;
             this
             day
             have
             I
             begotten
             thee
             ,
             or
             created
             thee
             a
             Ruler
             .
          
           
             If
             then
             the
             person
             represented
             by
             an
             Ox
             was
             not
             more
             ancient
             than
             the
             deliverance
             by
             Moses
             ,
             much
             less
             was
             the
             Golden
             Apis
             extant
             in
             Egypt
             at
             that
             time
             of
             his
             departure
             .
             Yet
             Mr.
             Selden
             will
             have
             this
             Golden
             Ox
             a
             to
             be
             the
             Pattern
             of
             the
             Idolatrous
             Israelites
             ,
             and
             not
             the
             living
             Beast
             .
             It
             is
             true
             ,
             that
             Plutarch
             b
             mentioneth
             a
             Golden
             Ox
             ,
             and
             telleth
             how
             for
             four
             days
             together
             it
             was
             exposed
             with
             great
             solemnity
             ,
             during
             the
             disappearance
             of
             Apis
             ,
             or
             ,
             as
             he
             expoundeth
             it
             ,
             at
             the
             decrease
             of
             Osiris
             ,
             or
             the
             Nile
             .
             And
             in
             Pliny
             we
             read
             of
             a
             Golden
             Cat
             c
             worshipped
             by
             the
             Citizens
             of
             Rhadata
             in
             Egypt
             .
             I
             doubt
             not
             but
             that
             such
             a
             Golden
             Image
             was
             extant
             ,
             many
             years
             before
             Plutarch
             wrote
             of
             Isis
             and
             Osiris
             .
             He
             is
             a
             grave
             Author
             ,
             and
             a
             man
             of
             singular
             skill
             in
             the
             more
             modern
             affairs
             of
             Egypt
             .
             But
             it
             is
             not
             shewn
             by
             him
             ,
             or
             by
             any
             other
             Historian
             ,
             that
             such
             a
             Statue
             was
             framed
             at
             the
             beginning
             of
             the
             worship
             of
             that
             Idol
             .
             Of
             this
             Herodotus
             ,
             the
             Father
             of
             Secular
             History
             ,
             taketh
             no
             notice
             ,
             though
             he
             had
             just
             occasion
             so
             to
             do
             in
             his
             Discourse
             of
             the
             disappearance
             of
             Apis
             ,
             if
             any
             such
             thing
             had
             been
             then
             in
             being
             d
             .
             Also
             in
             his
             description
             of
             the
             Palace
             said
             to
             be
             built
             for
             Apis
             by
             Psammitichus
             e
             ,
             he
             drops
             not
             a
             word
             concerning
             any
             such
             Golden
             Calf
             ,
             though
             he
             mentioneth
             divers
             Types
             [
             Hieroglyphical
             ,
             or
             Ornamental
             Figures
             ]
             with
             which
             that
             Palace
             abounded
             .
             Nay
             Lucian
             denieth
             that
             any
             Figures
             or
             Statues
             had
             place
             in
             the
             ancient
             Temples
             of
             Egypt
             f
             .
          
        
         
           
           
             PART
             5.
             
             
               Of
               the
               Originals
               of
            
             Apis
             and
             Serapis
             .
          
           
             THE
             Objections
             of
             Mr.
             Selden
             being
             thus
             removed
             out
             of
             my
             way
             ,
             I
             proceed
             in
             inquiring
             after
             the
             true
             and
             original
             
               Apis.
               Apis
            
             was
             not
             ultimately
             the
             living
             Ox
             ,
             but
             some
             Deifi'd
             Person
             ,
             of
             whom
             the
             Ox
             was
             the
             Symbol
             ;
             or
             (
             as
             
               Diodorus
               (
               a
            
             )
             reporteth
             )
             the
             
             Receptacle
             into
             which
             his
             soul
             passed
             in
             its
             transmigration
             .
             That
             he
             was
             a
             man
             all
             Writers
             agree
             ,
             unless
             they
             be
             of
             the
             strain
             of
             Porphyry
             b
             .
             He
             was
             unwilling
             to
             own
             so
             mean
             and
             dishonourable
             a
             thing
             of
             his
             Heathen
             Gods
             ,
             as
             to
             acknowledg
             them
             to
             have
             been
             dead
             men
             ;
             wherefore
             he
             would
             needs
             perswade
             the
             world
             that
             Apis
             was
             sacred
             to
             the
             Moon
             only
             .
             This
             he
             would
             infer
             from
             the
             white
             spot
             on
             the
             right
             side
             of
             Apis
             ,
             in
             the
             form
             of
             the
             Moon
             .
             That
             Mark
             indeed
             is
             mentioned
             by
             Pliny
             and
             
               Ammianus
               Marcellinus
            
             ;
             but
             in
             more
             ancient
             times
             the
             Ox
             had
             no
             such
             Character
             on
             him
             .
             Herodotus
             is
             accurate
             in
             his
             description
             ,
             and
             he
             omitteth
             not
             his
             minute
             marks
             ,
             of
             which
             this
             of
             the
             Moon
             is
             none
             .
             
               The
               Bullock
               (
               saith
               he
               )
               called
               Apis
               c
               hath
               these
               signs
               :
               In
               its
               body
               it
               is
               all
               black
               ,
               [
               for
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               in
               the
               Text
               of
               Herodotus
               is
               mistaken
               for
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               :
               ]
               on
               its
               Forehead
               it
               hath
               a
               white
               spot
               of
               a
               four-square
               figure
               ;
               on
               its
               back
               it
               hath
               the
               Image
               of
               an
               Eagle
               ;
               on
               its
               tongue
               a
               Scarabee
               ,
               and
               two
               hairs
               on
               its
               Tail.
               
            
             The
             Superstition
             of
             after-times
             encreased
             his
             Hieroglyphical
             Marks
             .
             To
             the
             Sun
             or
             Moon
             this
             Ox
             might
             be
             sacred
             ,
             and
             also
             to
             some
             departed
             Hero
             ,
             or
             Heroess
             ,
             for
             so
             were
             the
             Idols
             of
             Osiris
             and
             Isis.
             But
             Historians
             are
             not
             agreed
             about
             the
             Hero
             called
             Apis.
             Each
             of
             them
             almost
             has
             a
             several
             conjecture
             .
          
           
             Suidas
             [
             in
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             supposeth
             him
             to
             have
             
             been
             a
             King
             of
             Egypt
             ,
             bearing
             that
             name
             of
             Apis
             ,
             and
             to
             have
             obtained
             after
             death
             Divine
             honour
             ,
             for
             his
             Liberality
             to
             the
             Citizens
             of
             Alexandria
             ,
             whom
             he
             supplied
             with
             Corn
             in
             time
             of
             Famine
             .
             The
             like
             confusion
             of
             Apis
             and
             Serapis
             is
             found
             in
             Ruffinus
             a
             .
             He
             mentioneth
             the
             Famine
             at
             Alexandria
             ,
             and
             the
             supply
             by
             Apis.
             But
             concerning
             him
             he
             knows
             not
             whether
             he
             were
             a
             King
             of
             Egypt
             ,
             or
             a
             Father
             of
             a
             lesser
             Family
             at
             Memphis
             .
             Of
             this
             Apis
             ,
             whoever
             he
             was
             ,
             he
             reporteth
             further
             out
             of
             an
             uncertain
             Gentile
             Historian
             ,
             that
             he
             had
             a
             Temple
             at
             Memphis
             built
             in
             honour
             of
             him
             :
             Also
             that
             within
             the
             Temple
             an
             Ox
             (
             the
             Symbol
             of
             a
             good
             Husbandman
             )
             was
             preserved
             ,
             and
             honoured
             divinely
             by
             the
             name
             of
             Apis.
             The
             name
             of
             Serapis
             joined
             with
             that
             of
             Apis
             in
             Suidas
             ,
             and
             that
             City
             of
             Alexandria
             mentioned
             by
             both
             of
             them
             ,
             do
             plainly
             shew
             whence
             this
             Fable
             came
             ,
             from
             modern
             Grece
             ,
             not
             from
             ancient
             
               Egypt
               .
               Herodotus
            
             and
             Diodorus
             knew
             no
             such
             King
             of
             Egypt
             as
             Apis
             ;
             neither
             is
             there
             any
             such
             Royal
             name
             before
             the
             days
             of
             Moyses
             ,
             in
             the
             Chronology
             of
             Eratosthenes
             ,
             or
             Manetho
             ;
             though
             the
             latter
             had
             set
             it
             down
             ,
             time
             enough
             ,
             for
             the
             name
             of
             an
             Idol
             .
             It
             is
             true
             ,
             that
             in
             Syncellus
             the
             seventh
             King
             of
             the
             Inferiour
             Egypt
             is
             called
             Serapis
             .
             But
             the
             Judicious
             Reader
             of
             Syncellus
             will
             have
             little
             regard
             to
             him
             in
             this
             point
             ;
             both
             because
             he
             findeth
             the
             third
             King
             in
             his
             Catalogue
             set
             down
             by
             the
             late
             ,
             and
             plainly
             Greek
             name
             of
             Aristarchus
             ;
             and
             because
             he
             cannot
             but
             know
             that
             Serapis
             came
             very
             late
             out
             of
             Grece
             to
             Alexandria
             .
             As
             he
             was
             originally
             a
             Grecian
             Deity
             he
             was
             no
             other
             than
             Pluto
             ,
             of
             whom
             the
             three-headed
             Cerberus
             was
             the
             Emblem
             ;
             he
             having
             dominion
             (
             an
             Empire
             given
             him
             by
             their
             fancy
             )
             over
             the
             Water
             ,
             gross
             Air
             ,
             and
             Earth
             ,
             though
             principally
             over
             the
             latter
             of
             them
             b
             .
             In
             Egypt
             he
             was
             received
             with
             great
             devotion
             ,
             as
             if
             
             he
             had
             been
             a
             kind
             of
             husband
             to
             their
             Isis
             ,
             when
             she
             signified
             the
             Earth
             ;
             and
             a
             god
             proper
             for
             their
             Nilus
             ,
             and
             their
             fertile
             soil
             .
             To
             this
             invention
             they
             soon
             added
             ,
             and
             sometimes
             they
             confounded
             him
             with
             their
             Apis
             and
             Osiris
             ;
             and
             sometimes
             they
             honoured
             him
             as
             the
             Sun
             ,
             or
             Nature
             ,
             or
             the
             Soul
             of
             the
             World.
             In
             the
             Temple
             of
             Alexandria
             his
             mighty
             Image
             reached
             one
             side
             of
             it
             with
             its
             right
             hand
             ,
             and
             the
             other
             with
             its
             left
             ;
             and
             it
             was
             made
             of
             all
             woods
             and
             metals
             ;
             and
             by
             an
             artificial
             window
             (
             as
             has
             been
             said
             already
             )
             it
             admitted
             the
             Sun-beams
             .
             In
             some
             of
             its
             Statues
             he
             represented
             Jupiter
             in
             the
             Head
             ,
             Neptune
             in
             the
             Belly
             ,
             as
             also
             Pluto
             ,
             and
             other
             Stygian
             Deities
             ;
             in
             the
             Ears
             ,
             Mercury
             ,
             and
             Apollo
             in
             the
             Eyes
             a
             .
             Thus
             it
             fared
             with
             this
             Idol
             ,
             which
             when
             Superstition
             had
             dressed
             it
             ,
             was
             the
             least
             part
             of
             its
             former
             self
             .
          
           
             There
             is
             something
             in
             the
             name
             AEsculapius
             which
             soundeth
             like
             Apis
             ,
             and
             on
             him
             some
             have
             fixed
             .
             He
             indeed
             is
             of
             sufficient
             Antiquity
             ,
             if
             he
             be
             (
             what
             a
             learned
             man
             b
             thinks
             him
             )
             King
             Tosorthrus
             the
             successor
             of
             Menis
             .
             But
             I
             meet
             with
             no
             reason
             offered
             for
             the
             proof
             of
             these
             matters
             .
             The
             sound
             of
             the
             name
             in
             Latine
             and
             Greek
             I
             allow
             not
             as
             a
             reason
             :
             the
             ancient
             Egyptian
             name
             was
             neither
             AEsculapius
             ,
             nor
             (
             which
             is
             further
             removed
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             these
             being
             apparently
             of
             other
             Countrys
             .
             Add
             to
             this
             ,
             that
             the
             Greeks
             in
             the
             Stromata
             of
             Clemens
             c
             ,
             oppose
             Apis
             to
             AEsculapius
             ,
             and
             make
             the
             first
             the
             Inventor
             ,
             the
             second
             the
             Improver
             of
             Physick
             .
             Somewhat
             like
             to
             this
             is
             said
             by
             St.
             Cyril
             ,
             who
             following
             the
             chase
             of
             Pagan
             Mythologers
             ,
             doth
             make
             Apis
             the
             Inventor
             of
             Physick
             ,
             and
             the
             Teacher
             of
             it
             to
             AEsculapius
             d
             ;
             who
             thenceforth
             it
             seems
             left
             Egypt
             ,
             and
             travelled
             the
             World
             for
             the
             gaining
             of
             Riches
             by
             this
             useful
             Art
             ,
             which
             in
             after-times
             was
             said
             Proverbially
             to
             give
             them
             .
             And
             to
             this
             Tale
             belongs
             another
             
             of
             Serapis
             and
             AEsculapius
             ,
             as
             both
             meant
             by
             Pluto
             a
             ,
             who
             is
             conversant
             amongst
             Metals
             ,
             Stones
             ,
             Roots
             ,
             Plants
             ,
             Subterraneous
             Treasure
             ,
             and
             whatsoever
             conduceth
             to
             the
             health
             and
             life
             of
             man.
             You
             see
             towards
             what
             Nation
             ,
             and
             what
             times
             ,
             this
             
               AEsculapius
               ,
               Apis
            
             ,
             or
             Serapis
             inclines
             ,
             and
             that
             Moses
             never
             knew
             him
             .
          
           
             There
             is
             still
             as
             little
             certainty
             in
             their
             opinion
             who
             confound
             the
             
               Egyptian
               Apis
            
             ,
             with
             Apis
             the
             Argive
             ,
             the
             Son
             of
             Phoroneus
             ;
             which
             
               Apis
               ,
               Gerard
               Vossius
            
             b
             supposeth
             to
             be
             that
             Jupiter
             who
             was
             incestuously
             familiar
             with
             Niobe
             .
             Of
             the
             number
             of
             them
             who
             make
             the
             
               Egyptian
               Apis
            
             the
             same
             with
             the
             
               Argive
               ,
               Hecataeus
            
             is
             one
             c
             .
             And
             he
             being
             himself
             an
             Argive
             ,
             is
             tempted
             to
             a
             vain
             Fable
             in
             honour
             of
             his
             Country
             .
             Arnobius
             ,
             out
             of
             mistake
             ,
             rather
             than
             pride
             ,
             confoundeth
             Times
             and
             Persons
             d
             ,
             whilst
             he
             saith
             of
             Apis
             ,
             that
             he
             was
             born
             in
             Peloponnesus
             ,
             and
             called
             in
             
               Egypt
               ,
               Serapis
            
             .
             They
             had
             spoken
             righter
             who
             called
             Serapis
             the
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             ]
             Coffin
             ,
             or
             Grave
             of
             Apis
             ;
             if
             they
             had
             meant
             this
             of
             Pluto
             as
             the
             God
             of
             the
             Earth
             ,
             who
             as
             't
             were
             swallowed
             up
             the
             Worship
             of
             Apis
             in
             his
             own
             at
             
               Alexandria
               .
               Herodotus
            
             himself
             [
             though
             he
             never
             nameth
             the
             name
             of
             Serapis
             ,
             it
             being
             not
             then
             invented
             ,
             ]
             is
             yet
             in
             a
             great
             error
             e
             when
             he
             maketh
             Epaphus
             and
             Apis
             to
             be
             the
             same
             .
             For
             Epaphus
             ,
             Great
             Grandfather
             to
             Cadmus
             ,
             was
             (
             as
             AElian
             f
             noteth
             )
             some
             Ages
             after
             him
             .
             But
             we
             owe
             it
             to
             the
             Pride
             of
             Grece
             ,
             that
             her
             Accounts
             are
             so
             antedated
             and
             corrupted
             .
             Little
             truth
             in
             the
             present
             Argument
             may
             we
             expect
             from
             Aristippus
             a
             Grecian
             Mythologer
             ,
             in
             his
             Arcadian
             story
             ;
             or
             from
             Aristeas
             the
             Argive
             g
             .
             Of
             them
             the
             first
             maketh
             Apis
             the
             Son
             of
             Phoroneus
             the
             Founder
             of
             Memphis
             ;
             the
             other
             affirmeth
             him
             to
             be
             that
             very
             Serapis
             whom
             the
             Egyptians
             worshipped
             .
          
           
             In
             the
             mean
             time
             Pausanias
             h
             blotteth
             the
             very
             
             name
             of
             Apis
             out
             of
             the
             line
             of
             the
             Argives
             ;
             and
             AEschylus
             will
             not
             allow
             him
             the
             place
             of
             a
             King
             a
             .
             Apollodorus
             ,
             who
             owneth
             him
             in
             that
             quality
             b
             ,
             is
             so
             far
             from
             transporting
             him
             into
             Egypt
             ,
             and
             honouring
             of
             him
             as
             the
             builder
             of
             Memphis
             ,
             (
             a
             City
             built
             by
             Menis
             c
             ,
             whose
             memory
             it
             retains
             in
             the
             very
             name
             of
             it
             ;
             )
             that
             he
             finds
             both
             his
             Cradle
             and
             Grave
             in
             his
             Fathers
             Country
             .
             His
             Father
             left
             him
             too
             deeply
             engaged
             in
             a
             quarrel
             with
             Telxion
             and
             the
             Telchines
             d
             ,
             to
             become
             a
             Conquerour
             in
             Egypt
             :
             and
             it
             was
             by
             their
             Stratagems
             e
             that
             he
             died
             so
             immaturely
             and
             without
             issue
             in
             Apia
             or
             Peloponnesus
             .
             But
             if
             it
             were
             granted
             that
             the
             Argive
             were
             also
             the
             
               Egyptian
               Apis
            
             ,
             I
             see
             not
             the
             advantage
             which
             it
             could
             give
             to
             them
             who
             make
             his
             Symbol
             the
             Pattern
             of
             the
             Golden
             Calf
             .
             For
             both
             Asricanus
             and
             Tatianus
             f
             prove
             it
             of
             Moses
             that
             he
             was
             equal
             with
             Inachus
             ,
             whom
             Phoroneus
             the
             Father
             of
             Apis
             is
             said
             to
             succeed
             .
             The
             truth
             is
             ,
             we
             are
             here
             fallen
             amongst
             dark
             and
             uncertain
             times
             ,
             and
             can
             scarce
             tread
             with
             assurance
             in
             any
             path
             of
             Grecian
             story
             ,
             till
             we
             are
             come
             to
             the
             times
             of
             Theseus
             .
             And
             so
             much
             Plutarch
             with
             singular
             honesty
             and
             truth
             hath
             openly
             acknowledged
             .
             For
             Inachus
             himself
             ,
             some
             think
             him
             a
             Fiction
             ,
             some
             a
             Man
             ,
             others
             a
             River
             ;
             and
             amongst
             these
             latter
             is
             Pausanias
             .
          
           
             The
             Original
             Apis
             adored
             in
             Egypt
             ,
             was
             no
             doubt
             a
             man
             ;
             but
             who
             he
             was
             ,
             it
             is
             hard
             to
             discover
             ;
             so
             great
             is
             the
             perplexity
             which
             the
             blending
             as
             it
             were
             of
             his
             Worship
             with
             that
             of
             Serapis
             ,
             after
             the
             Macedonian
             Conquest
             ,
             has
             occasioned
             in
             this
             Argument
             .
             
               Bacchus
               ,
               AEsculapius
            
             ,
             and
             Serapis
             ,
             each
             of
             them
             g
             in
             Coins
             ,
             Marbles
             ,
             and
             Books
             ,
             have
             the
             form
             sometimes
             of
             a
             bearded
             or
             aged
             man
             ,
             and
             sometimes
             of
             a
             child
             .
             And
             this
             variety
             of
             form
             teacheth
             us
             that
             there
             was
             a
             more
             ancient
             and
             more
             modern
             
               Bacchus
               ,
               AEsculapius
               ,
               
               Apis
               ,
            
             or
             Serapis
             ,
             though
             under
             other
             names
             .
             For
             the
             
               Grecian
               Serapis
            
             ,
             whatsoever
             his
             Age
             was
             in
             Grece
             ,
             his
             Worship
             was
             esteemed
             modern
             in
             Egypt
             .
             The
             Egyptians
             (
             saith
             Horus
             a
             ,
             meaning
             all
             the
             people
             of
             that
             Nation
             )
             received
             not
             either
             Saturn
             ,
             or
             Serapis
             ,
             into
             their
             Temples
             ,
             till
             after
             the
             death
             of
             Alexander
             the
             Great
             .
             In
             his
             time
             they
             were
             admitted
             in
             his
             City
             of
             Alexandria
             ,
             of
             which
             Pausanias
             saith
             ,
             that
             it
             was
             famous
             for
             the
             Temple
             of
             Serapis
             ,
             but
             could
             not
             with
             colour
             of
             reason
             pretend
             to
             the
             Antiquity
             of
             that
             in
             Memphis
             .
             Of
             the
             Naucratitae
             in
             
               Egypt
               ,
               Celsus
            
             b
             himself
             confesseth
             ,
             that
             it
             was
             not
             long
             since
             they
             received
             the
             Deity
             of
             
               Serapis
               .
               Tacitus
            
             gives
             intimation
             of
             the
             union
             as
             it
             were
             of
             Apis
             and
             Serapis
             into
             one
             Idol
             ,
             where
             he
             speaketh
             of
             a
             Temple
             built
             in
             Rhacotis
             [
             the
             place
             it
             may
             be
             taking
             its
             name
             from
             the
             Shrine
             ]
             to
             the
             modern
             Serapis
             ,
             in
             the
             very
             place
             where
             one
             had
             been
             anciently
             consecrated
             to
             Serapis
             and
             Isis.
             [
             That
             is
             ,
             as
             he
             ought
             to
             have
             written
             it
             ,
             of
             Apis
             or
             Osiris
             together
             with
             Isis.
             ]
             After
             the
             death
             of
             Alexander
             ,
             the
             Ptolomies
             advancing
             the
             Power
             of
             Grece
             ,
             the
             Superstitions
             of
             Serapis
             were
             not
             confined
             to
             Alexandria
             ,
             but
             were
             imposed
             on
             all
             Egypt
             .
             In
             this
             matter
             I
             find
             a
             very
             pertinent
             place
             in
             St.
             Cyril
             c
             ;
             and
             I
             will
             here
             insert
             it
             .
             
               In
               the
               124
               
                 Olympiad
                 ,
                 Ptolomeus
                 Philadelphus
              
               ruling
               in
               Egypt
               ,
               they
               report
               of
               Serapis
               ,
               that
               he
               was
               translated
               from
               Sinope
               to
               Alexandria
               ;
               that
               he
               was
               the
               same
               ,
               with
               Pluto
               ;
               that
               they
               built
               a
               Shrine
               to
               his
               Image
               called
               by
               the
               Egyptians
               in
               their
               native
               tongue
               Racotis
               ,
               by
               which
               word
               they
               meant
               nothing
               but
               Pluto
               ;
               and
               that
               they
               erected
               a
               Temple
               nigh
               to
               these
               Monuments
               .
               But
               here
               the
               Greeks
               are
               at
               odds
               ;
               some
               thinking
               him
               to
               be
               Osiris
               rather
               than
               Pluto
               ,
               and
               others
               Apis.
               A
               mighty
               feud
               arising
               from
               hence
               ,
               they
               composed
               the
               difference
               by
               giving
               to
               the
               Statue
               the
               
               name
               of
               Osirapis
               ,
               both
               parties
               having
               a
               share
               in
               the
               name
               .
               In
               process
               of
               time
               Osi
               was
               disused
               in
               pronunciation
               ,
               and
               Sarapis
               became
               the
               common
               name
               .
            
             Thus
             were
             Egyptian
             and
             Grecian
             matters
             then
             confounded
             ,
             as
             the
             Roman
             were
             afterwards
             ,
             of
             which
             we
             have
             a
             fit
             embleme
             in
             those
             ancient
             Coins
             a
             ,
             one
             side
             of
             which
             exhibited
             the
             Head
             of
             Augustus
             ,
             and
             
               M.
               Agrippa
            
             ;
             the
             other
             a
             Crocodile
             .
             It
             is
             then
             no
             wonder
             if
             those
             who
             have
             written
             in
             succeeding
             times
             ,
             have
             not
             well
             distinguished
             betwixt
             the
             
               Egyptian
               Apis
            
             ,
             and
             the
             
               Alexandrian
               Serapis
            
             ,
             whilst
             they
             found
             their
             Rites
             and
             Titles
             so
             interwoven
             .
             It
             is
             plain
             from
             the
             Epistle
             of
             Julian
             to
             the
             Citizens
             of
             Alexandria
             b
             ,
             That
             he
             mistook
             both
             Deities
             for
             one
             .
             For
             he
             speaks
             to
             the
             Alexandrians
             ,
             as
             to
             men
             whom
             he
             supposed
             to
             be
             originally
             Grecians
             c
             :
             And
             he
             magnifieth
             their
             great
             God
             Serapis
             d
             ,
             and
             ascribeth
             to
             him
             the
             Gift
             of
             his
             Empire
             .
             And
             this
             I
             imagin
             to
             be
             the
             reason
             why
             Serapis
             or
             Pluto
             ,
             above
             all
             the
             other
             gods
             of
             Grece
             ,
             was
             set
             up
             in
             Egypt
             .
             For
             the
             Empire
             of
             it
             was
             the
             thing
             principally
             valued
             by
             Alexander
             ;
             and
             Pluto
             being
             the
             god
             of
             this
             World
             in
             their
             opinion
             ,
             and
             the
             deity
             that
             extended
             the
             Macedonian
             Power
             to
             Egypt
             ;
             did
             therefore
             obtain
             the
             principal
             Return
             of
             the
             Gratitude
             of
             the
             Conquerour
             .
             Pluto
             (
             I
             say
             )
             or
             Serapis
             was
             by
             Heathen
             estimation
             ,
             the
             god
             of
             this
             World
             :
             not
             the
             Prince
             of
             all
             Daemons
             ,
             but
             the
             Prince
             of
             Terrestrial
             spirits
             inhabiting
             the
             Earth
             ,
             and
             the
             gross
             Atmosphere
             that
             belongs
             to
             it
             .
             He
             was
             the
             Beelzebub
             ,
             the
             god
             of
             durt
             or
             earth
             ;
             the
             ruler
             of
             the
             Terrene
             Daemons
             ,
             as
             they
             called
             them
             ,
             and
             of
             Subcoelestial
             places
             .
             They
             who
             will
             not
             assent
             to
             this
             conjecture
             ,
             may
             consult
             Porphyry
             e
             ,
             who
             maketh
             Serapis
             and
             Pluto
             the
             same
             Deity
             ;
             confineth
             not
             his
             Power
             to
             the
             Earth
             ,
             but
             extendeth
             it
             to
             the
             air
             about
             it
             ,
             (
             whieh
             it
             seems
             was
             vehemently
             beaten
             by
             his
             order
             ,
             
             for
             the
             driving
             away
             of
             Daemons
             ,
             and
             the
             introduction
             of
             his
             presence
             )
             ;
             and
             setteth
             him
             over
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             ]
             evil
             spirits
             ,
             or
             Daemons
             ,
             who
             with
             gross
             Vehicles
             were
             hovering
             about
             the
             Earth
             .
          
        
         
           
             PART
             6.
             
             
               Of
               the
            
             Egyptian
             Apis
             ;
             
               Whether
               he
               were
            
             Moses
             ?
          
           
             WHO
             the
             
               Grecian
               Apis
            
             or
             Serapis
             was
             ,
             I
             will
             no
             further
             inquire
             .
             But
             concerning
             the
             Apis
             of
             Egypt
             ,
             I
             will
             for
             once
             personate
             an
             Adventurer
             in
             Philology
             ,
             and
             see
             if
             any
             new
             discovery
             may
             be
             made
             ,
             or
             rather
             be
             guessed
             at
             .
             For
             in
             these
             Arguments
             he
             that
             looks
             for
             Demonstration
             is
             in
             the
             ready
             way
             of
             having
             his
             hopes
             deluded
             .
             Men
             here
             judg
             by
             Verisimilitude
             ;
             and
             they
             judg
             persons
             in
             story
             to
             be
             the
             same
             by
             a
             few
             likenesses
             ;
             such
             as
             those
             of
             name
             and
             place
             :
             and
             they
             seldom
             consider
             the
             many
             particulars
             in
             which
             they
             differ
             ,
             but
             attend
             to
             those
             few
             in
             which
             they
             agree
             .
             He
             that
             hath
             but
             one
             mark
             is
             sometimes
             taken
             for
             the
             person
             by
             the
             Philological
             Huy
             and
             Cry
             :
             And
             't
             is
             a
             wonder
             that
             some
             Smatterer
             or
             other
             who
             has
             read
             of
             the
             Idol
             Semis
             in
             a
             Promontory
             nigh
             Lapland
             ,
             has
             not
             thence
             found
             out
             Sem
             and
             his
             Off-spring
             in
             the
             North.
             I
             shall
             not
             argue
             here
             from
             the
             mere
             likeness
             of
             Names
             ,
             for
             I
             am
             about
             to
             find
             out
             Moses
             in
             Apis.
             
          
           
             The
             Learned
             and
             diligent
             
               Gerard
               Vossius
            
             believed
             Joseph
             to
             be
             Apis
             a
             ;
             and
             before
             him
             ,
             Abenezra
             .
             
               Joseph
               (
               said
               he
               )
               spake
               to
               Pharaoh
               on
               this
               manner
               b
               ,
               Set
               me
               over
               the
               Treasure
               of
               Egypt
               ,
               for
               I
               will
               be
               a
               faithful
               Steward
               .
               And
               the
               King
               made
               him
               keeper
               of
               all
               the
               Repositories
               of
               the
               Land
               ,
               and
               Joseph
               became
               in
               some
               sort
               a
               King
               over
               all
               the
               Country
               ,
               and
               they
               called
               him
               Apis.
               
            
             I
             know
             not
             whence
             he
             had
             this
             Tale
             ,
             yet
             fure
             I
             am
             that
             it
             maketh
             not
             much
             for
             the
             honour
             of
             
             
             Joseph's
             modesty
             .
             But
             it
             is
             not
             here
             my
             purpose
             to
             refute
             the
             conceits
             of
             other
             men
             ;
             it
             will
             be
             well
             if
             I
             can
             any
             way
             establish
             my
             own
             ,
             and
             shew
             with
             probability
             that
             Moses
             is
             Apis.
             
          
           
             We
             have
             heard
             already
             from
             Eusebius
             ,
             that
             Apis
             (
             miscalled
             Epaphus
             )
             was
             Contemporary
             with
             Chencres
             ,
             and
             that
             Chencres
             was
             the
             Pharaoh
             that
             pursued
             Moses
             .
             And
             we
             may
             further
             observe
             ,
             what
             is
             affirmed
             by
             Polemo
             a
             in
             his
             first
             Book
             of
             the
             Grecian
             Story
             ,
             
               That
               in
               the
               time
               of
               Apis
               ,
               a
               part
               of
               the
               Egyptian
               Forces
               made
               defection
               ,
               and
               going
               forth
               ,
               seated
               themselves
               in
               Palestine
               ,
               called
               Syria
               ,
               in
               the
               Neighbourhood
               of
               Arabia
               .
            
             Now
             it
             may
             seem
             probable
             that
             Moses
             was
             this
             Apis
             ,
             and
             not
             Apis
             the
             Son
             of
             Phoroneus
             ,
             as
             Polemo
             believed
             ;
             if
             these
             three
             things
             be
             jointly
             considered
             :
          
           
             First
             ,
             That
             Moses
             was
             the
             ancient
             Egyptian
             or
             
               Arabian
               Bacchus
            
             .
          
           
             Secondly
             ,
             That
             Bacchus
             was
             the
             
               Egyptian
               Osiris
            
             .
          
           
             Thirdly
             ,
             That
             the
             ancient
             
               Egyptian
               Bacchus
            
             and
             Osiris
             was
             no
             other
             than
             Apis.
             
          
           
             For
             the
             first
             ,
             it
             may
             be
             argued
             with
             shew
             of
             probability
             ,
             that
             Moses
             and
             Bacchus
             are
             the
             same
             persons
             under
             differing
             names
             ,
             from
             the
             parallel
             circumstances
             of
             their
             Story
             .
             I
             speak
             still
             of
             the
             first
             
               Egyptian
               Bacchus
            
             ;
             for
             concerning
             the
             
               Grecian
               Dionysius
            
             (
             or
             rather
             
               Dionysus
               )
            
             ,
             it
             is
             prov'd
             by
             Clemens
             of
             Alexandria
             ,
             that
             he
             was
             not
             put
             into
             the
             Calendar
             of
             the
             gods
             till
             six
             hundred
             and
             four
             years
             b
             after
             the
             times
             of
             Moses
             .
             Now
             the
             Parallel
             betwixt
             Moses
             and
             Bacchus
             was
             drawn
             long
             ago
             ,
             by
             our
             Learned
             Countryman
             Mr.
             
               Hugh
               Sanford
            
             c
             ,
             and
             after
             him
             by
             
               Gerard
               Vossius
            
             d
             ,
             and
             after
             both
             by
             the
             Lord
             Herbert
             of
             Cherbury
             e
             .
          
           
             Orpheus
             in
             his
             Hymn
             of
             Bacchus
             ,
             celebrateth
             the
             Honour
             of
             Mises
             ,
             whom
             he
             calleth
             Dionysius
             .
             He
             comes
             we
             see
             within
             a
             point
             ,
             as
             it
             were
             ,
             of
             the
             name
             of
             Moses
             .
          
           
           
             Pausanias
             mentions
             an
             ancient
             Tradition
             concerning
             Bacchus
             ,
             plucked
             in
             his
             Infancy
             out
             of
             the
             waters
             .
             So
             Moses
             we
             know
             escaped
             miraculously
             in
             his
             Ark
             of
             Rushes
             .
          
           
             Bacchus
             is
             by
             the
             Poets
             called
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             the
             Son
             of
             a
             double
             Mother
             .
             As
             such
             a
             one
             the
             holy
             History
             representeth
             Moses
             ,
             to
             whom
             the
             second
             Mother
             was
             the
             daughter
             of
             Pharaoh
             .
          
           
             Plutarch
             reporteth
             it
             from
             the
             Egyptians
             ,
             that
             Isis
             was
             the
             Mother
             of
             Bacchus
             ,
             (
             or
             ,
             as
             Lactantius
             a
             will
             have
             it
             of
             
               Osiris
               .
            
             )
             Also
             that
             Isis
             being
             dejected
             with
             sorrow
             ,
             and
             drowned
             in
             tears
             ,
             was
             carried
             to
             the
             Queen
             by
             some
             of
             her
             maid-servants
             ,
             and
             kindly
             received
             ,
             and
             made
             Nurse
             to
             her
             Infant-son
             ,
             whose
             name
             was
             Palestinus
             .
             And
             the
             story
             of
             Plutarch
             in
             his
             Isis
             and
             Osiris
             is
             the
             History
             in
             the
             Bible
             concerning
             Moses
             and
             his
             natural
             Mother
             ,
             and
             the
             daughter
             of
             Pharaoh
             ,
             in
             such
             little
             disguise
             ,
             that
             the
             dullest
             eye
             (
             a
             man
             would
             think
             )
             might
             look
             thorough
             it
             .
          
           
             Nothing
             is
             more
             common
             in
             the
             story
             of
             Bacchus
             ,
             than
             his
             going
             into
             Arabia
             with
             a
             mixed
             multitude
             of
             Men
             and
             Women
             ;
             his
             flight
             to
             the
             Red-Sea
             ;
             his
             Wars
             in
             the
             
               Arabick
               India
            
             ,
             (
             for
             by
             that
             name
             the
             ancient
             Europeans
             called
             those
             Regions
             which
             lay
             beyond
             the
             Midland-Sea
             )
             ;
             his
             fetching
             Water
             out
             of
             a
             Rock
             ;
             a
             Miracle
             mentioned
             by
             Euripides
             ;
             the
             Image
             of
             a
             Serpent
             carried
             in
             Procession
             in
             his
             Worship
             ,
             and
             spoken
             of
             by
             Nonnius
             .
             All
             which
             Particulars
             seem
             to
             have
             relation
             to
             the
             Circumstances
             of
             Moses
             ,
             to
             whom
             the
             ancient
             Bacchus
             would
             have
             appeared
             more
             like
             ,
             if
             he
             had
             not
             been
             disfigured
             by
             the
             new
             strokes
             which
             the
             Mythological
             Painters
             of
             the
             
               Grecian
               Bacchus
            
             have
             touch'd
             him
             with
             .
          
           
             These
             Particulars
             ,
             together
             with
             many
             more
             ,
             are
             named
             to
             my
             hand
             ,
             by
             Sanford
             and
             Vossius
             .
             They
             insist
             
             in
             especial
             manner
             on
             the
             Education
             of
             Bacchus
             in
             a
             Mount
             of
             Arabia
             called
             Nysa
             ,
             and
             supposed
             to
             be
             but
             a
             kind
             of
             Anagram
             of
             Sina
             .
             Against
             this
             there
             lies
             an
             Argument
             which
             I
             must
             not
             conceal
             ,
             though
             I
             remember
             not
             that
             either
             Mr.
             Sanford
             or
             Vossius
             have
             taken
             notice
             of
             it
             .
             This
             Argument
             is
             grounded
             on
             a
             passage
             in
             Curtius
             .
             That
             Historian
             telleth
             ,
             how
             Alexander
             entring
             India
             ,
             came
             to
             Nysa
             ,
             situate
             at
             the
             Root
             of
             the
             Mountain
             Meron
             ,
             and
             that
             the
             Inhabitants
             of
             that
             place
             did
             pretend
             to
             be
             a
             people
             descended
             from
             Bacchus
             .
             Their
             Mountain
             (
             as
             he
             continueth
             his
             story
             )
             was
             all
             covered
             with
             Ivy
             and
             Vines
             a
             .
             To
             this
             Objection
             I
             would
             answer
             ,
             that
             the
             India
             which
             Alexander
             entred
             was
             not
             the
             Arabia
             or
             
               Arabick
               AEthiopia
            
             of
             the
             ancient
             Bacchus
             ;
             and
             that
             his
             Nysa
             or
             Nyssa
             ,
             was
             plainly
             another
             Town
             from
             that
             in
             Curtius
             ,
             being
             called
             by
             Diodorus
             (
             both
             in
             his
             third
             and
             fourth
             Books
             of
             History
             )
             the
             Nyssa
             of
             Arabia
             ;
             and
             by
             Herodotus
             b
             ,
             the
             Nyssa
             of
             AEthiopia
             ;
             and
             being
             said
             in
             Homer
             c
             ,
             to
             be
             nigh
             the
             Waters
             of
             Egypt
             .
             It
             was
             therefore
             situate
             in
             
               Arabia
               Petraea
            
             ,
             called
             by
             the
             
               Hebrews
               Chus
            
             ,
             which
             is
             generally
             translated
             AEthiopia
             .
             The
             place
             mentioned
             by
             Curtius
             by
             its
             name
             of
             Nysa
             ,
             and
             by
             the
             quality
             of
             its
             Mountain
             ,
             might
             fairly
             pretend
             to
             Bacchus
             ,
             as
             many
             Cities
             did
             to
             one
             Homer
             ;
             and
             as
             some
             Parisians
             do
             to
             St.
             Dennis
             the
             Areopagite
             ,
             though
             one
             younger
             by
             many
             years
             was
             more
             truly
             their
             Apostle
             .
             And
             their
             pretence
             to
             Bacchus
             ,
             especially
             as
             dressed
             with
             his
             Vines
             and
             Ivy
             in
             the
             Grecian
             mode
             ,
             might
             the
             more
             reconcile
             them
             to
             the
             favour
             of
             a
             Conquerour
             who
             came
             from
             Macedon
             .
          
           
             This
             being
             said
             in
             answer
             to
             the
             Argument
             taken
             from
             Curtius
             ,
             I
             will
             add
             only
             two
             Remarks
             to
             the
             many
             of
             Mr.
             Sanford
             .
             The
             first
             ,
             that
             Bacchus
             was
             nursed
             by
             the
             Hyades
             ,
             the
             watry
             Constellation
             of
             Taurus
             d
             .
             
             The
             second
             ,
             that
             he
             was
             born
             (
             as
             Orpheus
             testifies
             in
             his
             Hymn
             on
             Mises
             )
             [
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             ]
             by
             the
             River
             ,
             or
             Nilus
             ,
             of
             Egypt
             .
          
           
             Cuperus
             speaking
             in
             his
             Harpocrates
             a
             ,
             of
             the
             deities
             of
             Egypt
             ,
             does
             bid
             his
             Reader
             not
             expect
             any
             concord
             in
             Fables
             .
             I
             pretend
             not
             to
             be
             a
             thorough-reconciler
             ,
             or
             to
             adjust
             all
             differences
             betwixt
             the
             Heathen
             Mythologers
             .
             Each
             City
             almost
             had
             different
             gods
             ,
             and
             a
             different
             Scheme
             of
             Theology
             ;
             and
             yet
             they
             used
             common
             names
             ,
             and
             thereby
             perplexed
             both
             the
             present
             and
             the
             succeeding
             Ages
             .
             Osiris
             is
             sometimes
             
               Pluto
               ,
               Bacchus
               ,
               Titan
               ,
               Phoebus
               ,
               Mithras
               ,
               Serapis
               ,
               Apis
               ,
               Oceanus
               ,
               Sol
               ,
               Sirius
               .
               Isis
               ,
            
             is
             
               Minerva
               ,
               Proserpina
               ,
               Luna
               ,
               Thetis
               ,
               Diana
               ,
               Venus
               ,
               Ceres
               ,
               Juno
               ,
               Bellona
               ,
               Hecate
               ,
               Rhamnusia
            
             b
             .
             Yet
             in
             this
             parallel
             betwixt
             Bacchus
             and
             Moses
             ,
             so
             much
             concord
             appeareth
             ,
             that
             a
             Philologer
             may
             be
             inclined
             to
             take
             them
             for
             the
             same
             ,
             notwithstanding
             the
             disparity
             which
             hath
             been
             occasioned
             by
             the
             intermixture
             of
             Grecian
             and
             Egyptian
             Superstitions
             .
          
           
             Be
             it
             then
             supposed
             as
             probable
             in
             the
             first
             place
             that
             Bacchus
             is
             Moses
             .
             I
             proceed
             in
             the
             next
             place
             to
             shew
             the
             less
             learned
             Reader
             ,
             that
             Osiris
             is
             Bacchus
             .
          
           
             Osiris
             is
             a
             name
             big
             with
             ambiguity
             ,
             and
             hath
             been
             applied
             to
             vary
             many
             of
             the
             Heathen
             gods
             ;
             and
             eminently
             c
             to
             the
             Sun
             ,
             (
             as
             also
             was
             Apis
             d
             and
             e
             
               Bacchus
               )
            
             ;
             and
             sometimes
             supereminently
             ,
             as
             I
             may
             so
             speak
             ,
             being
             used
             to
             signifie
             a
             superior
             god
             ,
             whose
             eye
             the
             Sun
             was
             reputed
             f
             .
             Apis
             himself
             is
             referred
             by
             some
             ,
             in
             Lucian
             g
             ,
             to
             the
             Coelestial
             Bull
             ,
             after
             the
             manner
             of
             the
             Modern
             Heathens
             ,
             who
             being
             upbraided
             by
             the
             Fathers
             as
             Worshippers
             of
             dead
             and
             wicked
             men
             ,
             reformed
             or
             disguised
             their
             ancient
             Theology
             ,
             and
             explained
             their
             Superstitions
             by
             natural
             things
             .
             But
             the
             proper
             
               Egyptian
               Apis
            
             was
             a
             Prince
             .
             And
             so
             was
             
             their
             Osiris
             ,
             or
             as
             Orpheus
             calleth
             Bacchus
             ,
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             ]
             a
             Legislator
             ,
             and
             no
             other
             than
             Bacchus
             .
             This
             Herodotus
             testifieth
             in
             express
             words
             a
             .
             Osiris
             (
             saith
             he
             in
             his
             Euterpe
             )
             is
             Dionysus
             ,
             in
             the
             Appellation
             of
             the
             
               Greeks
               .
               Diodorus
               Siculus
            
             doth
             b
             after
             the
             same
             manner
             give
             the
             name
             of
             Dionysus
             to
             Osiris
             ;
             and
             he
             doth
             it
             upon
             the
             Authority
             of
             the
             ancient
             Greek
             Poets
             ,
             Eumolpus
             and
             Orpheus
             .
             And
             he
             affirms
             a
             while
             after
             c
             from
             ancient
             Tradition
             ,
             that
             Osiris
             was
             Bacchus
             .
             And
             a
             man
             would
             guess
             as
             much
             ,
             whilst
             he
             reads
             of
             the
             escape
             of
             Bacchus
             out
             of
             the
             Waters
             ,
             and
             of
             his
             Education
             in
             the
             
               Arabian
               Nysa
            
             before
             remembred
             ;
             and
             then
             compareth
             with
             these
             particulars
             ,
             the
             Ark
             in
             which
             Osiris
             was
             cast
             into
             the
             River
             ,
             by
             the
             Tanitick
             d
             mouth
             of
             Nilus
             ;
             and
             the
             Education
             of
             Osiris
             in
             the
             same
             Nysa
             ,
             according
             to
             Plutarch
             and
             Diodorus
             e
             .
             To
             these
             particulars
             a
             third
             may
             be
             added
             ,
             of
             the
             Serpent
             in
             the
             Tables
             of
             Osiris
             and
             Bacchus
             f
             .
             Now
             these
             particulars
             seem
             also
             to
             relate
             to
             the
             Ark
             ,
             the
             Holy
             Mountain
             ,
             the
             Rod
             of
             Moses
             .
          
           
             It
             remaineth
             that
             I
             shew
             in
             the
             third
             place
             that
             as
             Moses
             is
             Bacchus
             ,
             and
             g
             
               Bacchus
               Osiris
            
             ,
             so
             also
             that
             Osiris
             is
             Apis.
             
          
           
             Apis
             hath
             been
             said
             to
             relate
             to
             the
             Sun
             ,
             as
             did
             Osiris
             ,
             but
             both
             were
             a
             deity
             sometimes
             of
             another
             kind
             .
             And
             in
             Memphis
             it self
             h
             there
             were
             Priests
             of
             Vulcan
             ,
             or
             the
             Sun
             ,
             distinct
             from
             those
             of
             Apis.
             He
             was
             an
             Hero
             ,
             and
             the
             same
             with
             Osiris
             .
             The
             Bull
             Apis
             is
             affirmed
             by
             Diodorus
             i
             to
             be
             sacred
             to
             Osiris
             amongst
             the
             Egyptians
             .
             And
             again
             Strabo
             saith
             directly
             k
             ,
             that
             Apis
             is
             Osiris
             .
             And
             to
             them
             we
             may
             add
             Plutarch
             ,
             who
             asserteth
             ,
             both
             that
             Osiris
             and
             Serapis
             are
             the
             same
             ;
             and
             that
             the
             Bull
             Apis
             was
             worshipped
             as
             the
             animated
             Image
             of
             Osiris
             .
             And
             to
             this
             agreeth
             the
             story
             of
             the
             solemn
             mourning
             in
             Egypt
             at
             the
             disappearance
             ,
             and
             
             the
             solemn
             joy
             there
             at
             the
             reappearance
             both
             of
             Osiris
             and
             Apis
             a
             .
             It
             is
             further
             observable
             ,
             that
             Bacchus
             is
             said
             b
             to
             have
             appeared
             in
             the
             form
             of
             a
             Bull.
             That
             Mnevis
             the
             second
             Apis
             was
             called
             Bacis
             c
             .
             That
             Moses
             in
             Manetho
             d
             ,
             cited
             by
             Josephus
             ,
             hath
             the
             name
             Osarsyphus
             ,
             which
             seems
             but
             a
             great
             depravation
             of
             Osiris
             ,
             and
             scarce
             a
             greater
             one
             than
             that
             in
             Macrobius
             e
             ,
             of
             Neton
             for
             Mnevis
             .
             That
             in
             the
             Coins
             of
             Elagabalus
             and
             
               Gallienus
               ,
               Serapis
            
             carries
             a
             measure
             adorned
             with
             a
             Vine-leaf
             ;
             and
             is
             therefore
             as
             Tristan
             concludeth
             ,
             the
             same
             with
             Bacchus
             .
             Last
             of
             all
             ,
             that
             Phylarchus
             in
             Plutarch
             f
             reporteth
             of
             Bacchus
             ,
             that
             he
             first
             brought
             out
             of
             India
             (
             or
             Arabia
             )
             two
             Bulls
             ,
             the
             one
             called
             Apis
             ,
             the
             other
             Osiris
             .
             In
             this
             last
             citation
             ,
             some
             
               Goropius
               Becanus
            
             would
             confidently
             say
             ,
             that
             the
             truth
             shineth
             so
             fairly
             through
             the
             Fable
             ,
             that
             we
             may
             discern
             in
             it
             
               Moses
               ,
               Bacchus
               ,
               Osiris
               ,
               Apis
               ,
            
             to
             be
             one
             man
             under
             four
             several
             names
             .
             Other
             Particulars
             might
             still
             be
             added
             in
             this
             Argument
             ;
             as
             that
             some
             Heathens
             imagined
             Bacchus
             to
             have
             been
             worshipped
             in
             the
             Temple
             of
             the
             Jews
             g
             ,
             under
             the
             Emblem
             of
             the
             Vine
             ;
             and
             that
             Osiris
             ,
             as
             well
             as
             Harpocrates
             ,
             is
             described
             h
             with
             his
             finger
             upon
             his
             mouth
             ,
             representing
             (
             as
             some
             would
             guess
             )
             ,
             the
             slow
             speech
             of
             Moses
             .
          
           
             But
             enough
             (
             I
             think
             )
             has
             been
             said
             already
             to
             render
             it
             probable
             that
             Moses
             was
             Apis
             ;
             the
             thing
             which
             by
             such
             proofs
             and
             reasons
             as
             Philology
             admitteth
             in
             other
             cases
             ,
             was
             to
             be
             evinced
             .
          
        
         
           
             PART
             7.
             
             Why
             Moses
             
               might
               be
               Idolized
               among
               the
               Egyptians
               .
            
          
           
             I
             Have
             been
             long
             already
             in
             this
             disquisition
             ,
             but
             I
             am
             not
             yet
             at
             the
             end
             of
             it
             :
             For
             the
             curious
             may
             
             further
             offer
             to
             me
             with
             pertinence
             ,
             these
             following
             Questions
             .
          
           
             First
             ,
             How
             Moses
             came
             to
             obtain
             such
             Divine
             Veneration
             among
             the
             Egyptians
             on
             whom
             he
             drew
             very
             grievous
             plagues
             ,
             and
             from
             whom
             he
             removed
             a
             great
             Army
             of
             their
             necessary
             servants
             ?
          
           
             Secondly
             ,
             Why
             Moses
             was
             honoured
             by
             an
             Ox
             ?
          
           
             Thirdly
             ,
             Whence
             that
             Symbol
             received
             the
             name
             of
             Apis
             ?
          
           
             Fourthly
             ,
             At
             what
             time
             this
             Idolatrous
             Worship
             of
             the
             Symbol
             of
             Moses
             commenced
             in
             Egypt
             ?
          
           
             Fifthly
             ,
             When
             ,
             and
             for
             what
             reason
             ,
             it
             was
             divided
             into
             the
             Worship
             of
             Apis
             and
             Mnevis
             ?
          
           
             I
             shall
             return
             something
             in
             answer
             to
             each
             Query
             ;
             but
             I
             do
             not
             sooth
             up
             my self
             with
             the
             vain
             hope
             of
             giving
             such
             an
             answer
             as
             shall
             fully
             satisfie
             others
             ,
             or
             so
             much
             as
             my self
             .
          
           
             This
             caution
             would
             have
             been
             the
             less
             necessary
             if
             all
             the
             other
             Queries
             had
             been
             as
             easie
             to
             be
             resolved
             as
             the
             first
             ,
             concerning
             the
             Worship
             given
             in
             Egypt
             to
             the
             Symbol
             of
             Moses
             .
          
           
             It
             is
             not
             my
             opinion
             alone
             that
             he
             was
             there
             honoured
             after
             death
             ,
             with
             Religious
             Veneration
             .
             Saint
             Cyril
             of
             Alexandria
             said
             the
             same
             many
             ages
             ago
             .
             And
             it
             was
             not
             his
             bare
             opinion
             ,
             but
             he
             proved
             it
             by
             the
             Authority
             of
             
               Diodorus
               Siculus
            
             .
             The
             place
             of
             St.
             Cyril
             which
             I
             here
             refer
             to
             is
             this
             a
             :
             
               Moses
               was
               well
               known
               to
               the
               Greek
               Historians
               .
               —
               For
               Polemon
               in
               his
               first
               Book
               of
               Grecian
               History
               ,
               maketh
               mention
               of
               him
               .
               So
               do
               
                 Ptolemaeus
                 Mendesius
                 ,
                 Hellanicus
                 ,
                 Pholochorus
              
               and
               Castor
               ,
               and
               many
               others
               .
               Diodorus
               who
               inquired
               very
               curiously
               into
               the
               affairs
               of
               Egypt
               ,
               says
               ,
               he
               heard
               of
               him
               from
               their
               Wisemen
               ;
               and
               of
               him
               he
               thus
               writeth
               :
               After
               the
               ancient
               way
               of
               living
               in
               Egypt
               ,
               that
               (
               which
               they
               talk
               of
               )
               under
               their
               
               Deities
               and
               Heroes
               ;
               the
               people
               (
               as
               they
               report
               )
               were
               first
               brought
               to
               live
               by
               written
               Laws
               ,
               by
               a
               man
               of
               a
               very
               great
               mind
               ,
               and
               of
               a
               most
               memorable
               new
               way
               of
               life
               among
               the
               Jews
               ;
               one
               Moses
               who
               was
               called
               a
               God
               a
               .
               For
               (
               as
               St.
               Cyril
               proceedeth
               to
               note
               on
               this
               place
               of
               Diodorus
               )
               when
               they
               saw
               Moses
               most
               accomplished
               with
               every
               virtue
               ,
               they
               called
               him
               a
               God
               ,
               and
               ,
               as
               I
               think
               of
               some
               of
               the
               Egyptians
               ,
               they
               gave
               him
               divine
               honour
               ,
               being
               ignorant
               that
               the
               supreme
               God
               had
               said
               thus
               to
               him
               ,
               
                 Behold
                 I
                 have
                 given
                 thee
                 as
                 a
                 God
                 to
                 Pharaoh
                 .
              
            
          
           
             Here
             we
             have
             it
             asserted
             that
             Moses
             was
             highly
             honoured
             in
             Egypt
             .
             And
             there
             were
             reasons
             enough
             for
             the
             honouring
             of
             him
             ,
             and
             they
             might
             prove
             the
             occasions
             of
             making
             him
             an
             Idol
             .
             For
             Idolatry
             is
             veneration
             overmuch
             strained
             .
          
           
             Moses
             was
             born
             and
             educated
             in
             Egypt
             ;
             he
             was
             reputed
             the
             Son
             of
             
             Pharaoh's
             daughter
             ;
             he
             was
             learned
             in
             all
             the
             Learning
             of
             the
             Egyptians
             ;
             he
             shined
             in
             that
             Court
             as
             the
             Moon
             amongst
             the
             little
             and
             confused
             Lights
             of
             the
             Galaxie
             .
             He
             was
             the
             Instrument
             of
             God
             in
             doing
             mighty
             wonders
             ;
             mighty
             beyond
             the
             power
             of
             Natural
             ,
             Artificial
             ,
             or
             Diabolical
             Magick
             .
             And
             these
             wonders
             God
             wrought
             by
             him
             in
             the
             eye
             of
             the
             African
             World.
             The
             holy
             Scripture
             reporteth
             of
             him
             b
             that
             
               He
               did
               marvellous
               things
               in
               the
               fields
               of
               Zoan
               ,
            
             or
             Tanis
             ,
             the
             Metropolis
             of
             the
             lower
             Egypt
             .
             Also
             ,
             that
             c
             
               that
               he
               was
               very
               great
               in
               the
               land
               of
               Egypt
               ,
               in
               the
               sight
               of
               Pharaohs
               servants
               ,
               and
               in
               the
               sight
               of
               the
               people
               .
            
             The
             Son
             of
             Syrach
             d
             calleth
             him
             ,
             
               The
               beloved
               of
               God
               and
               man
            
             ;
             and
             sheweth
             the
             favour
             of
             God
             towards
             him
             ,
             in
             
               making
               him
               glorious
               in
               the
               sight
               of
               Kings
            
             e
             .
             And
             though
             he
             fled
             out
             of
             Egypt
             ,
             he
             was
             even
             then
             a
             benefactor
             ,
             removing
             a
             people
             whom
             the
             Egyptians
             dismissed
             with
             gifts
             ;
             and
             causing
             their
             Plagues
             when
             
             himself
             disappeared
             to
             vanish
             away
             .
             And
             though
             he
             had
             no
             way
             proved
             a
             Benefactor
             ,
             his
             very
             power
             of
             sending
             Plagues
             had
             been
             enough
             to
             deifie
             him
             with
             that
             people
             ,
             who
             scarce
             distinguish'd
             as
             we
             do
             betwixt
             good
             and
             bad
             Angels
             ;
             but
             looked
             on
             them
             that
             wrought
             temporal
             evil
             ,
             as
             Ministers
             of
             Justice
             ,
             and
             not
             as
             envious
             and
             malicious
             spirits
             .
             Power
             to
             do
             hurt
             was
             reverenced
             by
             them
             ,
             and
             they
             worshipped
             Typhon
             as
             well
             as
             Osiris
             .
          
           
             At
             the
             Red-sea
             he
             astonished
             Egypt
             with
             a
             Miracle
             too
             great
             and
             difficult
             for
             the
             united
             power
             of
             all
             their
             gods
             ,
             who
             could
             neither
             oppose
             it
             ,
             nor
             do
             any
             thing
             equal
             to
             it
             .
             And
             though
             hereby
             he
             conveighed
             Israel
             out
             of
             Egypt
             ,
             yet
             that
             deliverance
             of
             them
             could
             not
             but
             represent
             him
             ,
             to
             all
             that
             heard
             the
             fame
             of
             it
             ,
             as
             a
             kind
             and
             compassionate
             man
             ,
             who
             saved
             his
             own
             Nation
             from
             the
             tyranny
             of
             a
             Prince
             ,
             whose
             rage
             swelled
             more
             than
             that
             of
             the
             waves
             in
             which
             he
             perished
             .
             Pharaoh
             certainly
             oppressed
             his
             own
             people
             as
             well
             as
             the
             Israelites
             .
             For
             a
             proud
             and
             cruel
             Prince
             is
             like
             a
             Wolf
             ,
             who
             has
             no
             kindness
             for
             any
             beast
             ,
             though
             he
             be
             fiercest
             towards
             the
             sheep
             .
             And
             the
             fall
             of
             a
             Tyrant
             makes
             an
             agreeable
             sound
             in
             the
             ears
             of
             all
             the
             slaves
             which
             he
             hath
             bored
             ,
             whatsoever
             the
             hand
             be
             by
             which
             he
             is
             humbled
             .
          
           
             Moses
             still
             grew
             in
             Eminence
             by
             his
             conversation
             with
             God
             ,
             by
             his
             conduct
             ,
             by
             his
             delivery
             of
             the
             Law
             ,
             by
             the
             success
             of
             his
             arms
             (
             which
             Philo
             a
             esteemeth
             very
             extraordinary
             ,
             whilst
             he
             warred
             without
             money
             the
             nerve
             of
             War
             )
             ,
             and
             last
             of
             all
             by
             the
             power
             of
             his
             Miracles
             .
          
           
             He
             was
             so
             eminent
             a
             person
             ,
             that
             
               R.
               Josua
            
             the
             Son
             of
             Sohib
             b
             hath
             exalted
             him
             ,
             not
             only
             above
             the
             Patriarchs
             ,
             but
             even
             above
             all
             Creatures
             in
             Heaven
             and
             Earth
             ,
             placing
             the
             very
             Angels
             at
             the
             feet
             of
             this
             
             Prophet
             .
             Artapanus
             likewise
             relateth
             concerning
             him
             a
             ,
             that
             he
             was
             in
             singular
             favour
             with
             the
             people
             ,
             and
             obtained
             the
             name
             of
             Hermes
             ,
             and
             honour
             equal
             to
             their
             Deities
             .
             From
             the
             same
             authority
             of
             
               Artapanus
               ,
               Eusebius
            
             reporteth
             b
             ,
             that
             in
             memory
             of
             the
             Rod
             of
             Moses
             ,
             a
             Rod
             was
             preserved
             with
             veneration
             in
             every
             Egyptian
             Temple
             ,
             and
             particularly
             in
             the
             Temple
             of
             Isis.
             
          
           
             Egypt
             then
             never
             enjoying
             so
             great
             a
             person
             as
             Moses
             ,
             (
             if
             I
             except
             the
             Messiah
             ,
             carried
             thither
             in
             the
             days
             of
             his
             Infancy
             ,
             and
             there
             obscured
             )
             ;
             It
             is
             not
             exceeding
             strange
             that
             a
             Nation
             so
             apt
             to
             multiply
             her
             gods
             ,
             should
             Canonize
             him
             .
             Neither
             is
             it
             on
             the
             other
             hand
             to
             be
             admired
             that
             in
             latter
             Ages
             their
             Reverence
             should
             be
             abated
             .
             In
             the
             days
             of
             
               Diodorus
               Siculus
            
             the
             Egyptians
             reviled
             Moses
             ,
             so
             far
             were
             they
             from
             adoring
             him
             as
             a
             god
             .
             The
             cause
             is
             manifest
             .
             They
             were
             a
             new
             and
             mixed
             generation
             who
             either
             preferred
             the
             new
             Serapis
             before
             the
             ancient
             Apis
             ;
             or
             mistook
             both
             whilst
             they
             were
             blended
             in
             one
             .
             And
             in
             the
             time
             of
             
               Diodorus
               Siculus
               ,
               Ptolomaeus
               Auletes
            
             had
             less
             regard
             for
             Egypt
             than
             for
             Rome
             ,
             a
             place
             where
             the
             Jews
             and
             their
             Legislator
             were
             then
             sufficiently
             despised
             .
          
           
             If
             now
             so
             fair
             an
             account
             could
             not
             have
             been
             given
             concerning
             the
             occasions
             which
             rendred
             Moses
             an
             Idol
             in
             Egypt
             ;
             yet
             that
             had
             not
             been
             a
             wa●…antable
             reason
             for
             the
             denial
             of
             the
             thing
             it self
             .
             For
             Isis
             was
             worshipped
             amongst
             the
             Suevi
             ;
             yet
             Tacitus
             professeth
             that
             he
             knew
             not
             the
             way
             by
             which
             that
             foreign
             Religion
             did
             travel
             thither
             .
          
        
         
           
           
             PART
             8.
             
             Why
             Moses
             
               might
               be
               honoured
               by
               the
               Symbol
               of
               an
               Ox.
               
            
          
           
             FOR
             the
             second
             Question
             ,
             why
             Moses
             was
             honoured
             by
             the
             Symbol
             of
             an
             Ox
             ;
             I
             must
             not
             dogmatize
             in
             the
             resolution
             of
             it
             .
             Idolatrous
             Priests
             were
             extremely
             fanciful
             ,
             both
             in
             the
             names
             and
             in
             the
             Images
             of
             their
             Gods.
             And
             who
             can
             at
             this
             distance
             of
             time
             ,
             and
             after
             so
             many
             revolutions
             ,
             search
             every
             fold
             in
             their
             imagination
             ?
             They
             described
             the
             Junior
             Bacchus
             with
             the
             face
             of
             a
             Bull
             a
             ,
             having
             respect
             to
             the
             strength
             of
             Wine
             ,
             of
             which
             he
             was
             said
             (
             though
             falsly
             )
             to
             be
             the
             inventer
             .
             And
             who
             knows
             whether
             the
             Egyptians
             might
             not
             in
             such
             sort
             labour
             with
             their
             fancy
             ,
             in
             bringing
             forth
             the
             Image
             of
             their
             more
             ancient
             Bacchus
             ,
             whom
             we
             suspect
             to
             have
             been
             Moses
             .
             To
             him
             learn'd
             men
             have
             ascribed
             the
             Fable
             of
             the
             invention
             of
             Wine
             .
             And
             they
             think
             it
             might
             have
             occasion
             given
             to
             it
             by
             the
             clusters
             of
             Eschol
             ,
             imperfectly
             understood
             .
             He
             that
             would
             indulge
             his
             fancy
             might
             still
             be
             fruitful
             in
             reasons
             :
             And
             he
             might
             say
             amongst
             other
             things
             ,
             that
             the
             rays
             from
             the
             face
             of
             Moses
             might
             move
             them
             to
             the
             choice
             of
             this
             Symbol
             of
             the
             Ox.
             For
             they
             resembled
             Horns
             of
             strength
             ,
             which
             were
             common
             Ensigns
             of
             Kingly
             Power
             ,
             both
             in
             Egypt
             and
             Phoenicia
             b
             .
          
           
             Artapanus
             c
             ascribeth
             to
             Moses
             the
             Invention
             of
             Tillage
             by
             the
             help
             of
             Oxen.
             And
             thence
             may
             again
             be
             offered
             a
             conjecture
             about
             the
             cause
             of
             this
             Symbol
             .
             And
             it
             is
             but
             a
             conjecture
             .
             For
             it
             is
             strange
             if
             from
             the
             time
             of
             Cain
             ,
             till
             the
             days
             of
             Moses
             ,
             so
             obvious
             and
             useful
             an
             invention
             should
             be
             unknown
             to
             the
             world
             .
             But
             if
             it
             was
             so
             long
             unknown
             ,
             the
             discovery
             of
             it
             was
             of
             less
             advantage
             to
             Egypt
             than
             to
             most
             Countries
             of
             the
             World.
             For
             (
             to
             use
             the
             words
             of
             Monsieur
             
             Vattier
             a
             ,
             in
             the
             Months
             of
             July
             and
             August
             the
             Fields
             of
             Egypt
             are
             changed
             into
             so
             many
             Seas
             ,
             and
             the
             Cities
             and
             Villages
             ,
             into
             so
             many
             Islands
             ,
             by
             a
             fortunate
             Inundation
             ,
             which
             spares
             the
             Inhabitants
             that
             trouble
             of
             Tilling
             and
             manuring
             them
             ,
             which
             is
             elsewhere
             necessary
             .
             For
             the
             Egyptians
             have
             no
             more
             to
             do
             but
             to
             sow
             the
             seeds
             ,
             when
             the
             waters
             are
             fallen
             away
             ,
             and
             slightly
             to
             stir
             the
             slime
             which
             was
             spread
             on
             the
             Earth
             ,
             that
             they
             might
             not
             lye
             uncovered
             .
             And
             this
             they
             did
             of
             old
             ,
             [
             not
             by
             Oxen
             ,
             but
             ]
             as
             Herodotus
             relates
             ,
             by
             herds
             of
             Swine
             driven
             after
             the
             sowers
             .
             And
             yet
             some
             Heathen
             Writers
             ascribe
             the
             invention
             of
             Tillage
             to
             Osiris
             b
             ;
             and
             they
             make
             Isis
             c
             to
             be
             Ceres
             ;
             and
             the
             ancient
             Isis
             called
             Ceres
             ,
             and
             said
             by
             Lactantius
             to
             be
             the
             mother
             of
             Osiris
             ,
             seemeth
             no
             other
             than
             the
             Mother
             of
             Moses
             .
             If
             any
             thing
             of
             this
             nature
             be
             applicable
             to
             him
             ,
             I
             should
             think
             it
             rather
             some
             way
             of
             getting
             the
             corn
             out
             of
             the
             ear
             by
             the
             help
             of
             Oxen
             ,
             than
             the
             invention
             of
             Tillage
             it self
             by
             them
             ;
             for
             to
             that
             use
             Oxen
             served
             in
             his
             time
             ,
             and
             his
             Law
             forbiddeth
             the
             muzling
             of
             such
             serviceable
             Creatures
             .
             It
             may
             be
             ,
             not
             withstanding
             the
             aforesaid
             guesses
             ,
             that
             the
             story
             of
             Moses
             sacrificing
             Oxen
             to
             his
             God
             ,
             and
             of
             Aaron
             making
             the
             Golden
             Calf
             ;
             and
             again
             of
             Moses
             conducting
             the
             Israelites
             towards
             Palestine
             ,
             the
             then
             Granary
             of
             the
             World
             ;
             being
             received
             in
             Egypt
             ,
             or
             in
             some
             other
             place
             of
             Commerce
             ,
             in
             a
             confused
             and
             imperfect
             narration
             ,
             after
             the
             manner
             of
             reports
             at
             distance
             of
             time
             and
             place
             ,
             might
             give
             occasion
             to
             the
             worship
             of
             him
             in
             the
             form
             of
             a
             Bull.
             
          
           
             But
             if
             I
             attribute
             this
             form
             to
             him
             ,
             as
             the
             Embleme
             of
             his
             diligence
             and
             victorious
             strength
             ,
             (
             for
             the
             Horn
             ,
             as
             was
             just
             now
             said
             ,
             served
             for
             such
             an
             Embleme
             ;
             )
             I
             shall
             bring
             the
             nigher
             together
             ,
             the
             reasons
             of
             his
             Symbol
             ,
             and
             of
             the
             name
             of
             it
             ,
             about
             which
             latter
             I
             am
             to
             say
             something
             in
             answer
             to
             the
             third
             Question
             above
             propounded
             .
          
        
         
           
           
             PART
             9.
             
             Why
             Moses
             
               might
               be
               called
            
             Apis.
             
          
           
             SOmething
             I
             would
             say
             concerning
             the
             name
             of
             Apis
             as
             relating
             to
             Moses
             ;
             but
             what
             I
             have
             to
             produce
             is
             very
             little
             ,
             and
             very
             uncertain
             .
             And
             nothing
             is
             more
             uncertain
             than
             the
             reason
             of
             the
             first
             imposition
             of
             names
             .
             It
             is
             at
             the
             pleasure
             of
             men
             ,
             and
             they
             are
             often
             humoursome
             ;
             and
             often
             a
             just
             occasion
             taken
             by
             them
             is
             worn
             out
             through
             time
             and
             new
             uses
             ,
             which
             create
             new
             names
             .
             In
             an
             Egyptian
             word
             it
             is
             no
             wonder
             if
             men
             be
             at
             a
             loss
             ,
             seeing
             the
             Language
             is
             perished
             .
             The
             Learned
             
               Gerard
               Vossius
            
             a
             thinketh
             Joseph
             to
             be
             Apis
             ,
             and
             deriveth
             the
             name
             from
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             ]
             A
             B
             in
             the
             Hebrew
             Language
             ,
             which
             was
             possibly
             ,
             but
             a
             distinct
             Dialect
             from
             the
             ancient
             Egyptian
             Tongue
             ,
             as
             the
             Coptick
             ,
             written
             from
             the
             left
             to
             the
             right
             hand
             ,
             is
             but
             a
             Dialect
             of
             the
             Greek
             .
             Now
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             doth
             not
             only
             signifie
             a
             Father
             ,
             Author
             ,
             or
             Inventer
             ;
             but
             is
             also
             attributed
             to
             Kings
             ,
             Princes
             ,
             and
             Lords
             ,
             and
             is
             therefore
             a
             title
             not
             improper
             either
             for
             Joseph
             or
             Moses
             .
             My
             Conjecture
             fetcheth
             the
             name
             of
             Apis
             from
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             ]
             Abir
             ,
             which
             signifieth
             strong
             and
             valiant
             ,
             and
             is
             used
             by
             Synechdoche
             ,
             for
             an
             Ox
             ,
             a
             creature
             of
             strength
             b
             :
             Nay
             ,
             it
             imports
             strength
             with
             such
             Emphasis
             ,
             that
             it
             is
             applied
             to
             God
             himself
             c
             .
             Upon
             supposition
             that
             this
             were
             right
             ,
             it
             ought
             to
             be
             added
             that
             the
             S
             in
             Apis
             ,
             as
             in
             
               Mnevis
               ,
               Memphis
               ,
               Serapis
               ,
               Osiris
               ,
               Isis
               ,
            
             is
             from
             the
             Greek
             ,
             and
             not
             the
             Original
             Egyptian
             .
             But
             enough
             of
             a
             word
             concerning
             the
             derivation
             of
             which
             we
             are
             so
             much
             in
             the
             dark
             ,
             and
             likely
             so
             to
             continue
             .
          
        
         
           
           
             PART
             10.
             
             
               VVhen
               the
               Worship
               of
            
             Apis
             commenced
             .
          
           
             TOuching
             the
             subject
             of
             the
             fourth
             inquiry
             ,
             the
             Commencement
             of
             the
             Worship
             of
             Moses
             or
             Apis
             ,
             we
             must
             still
             be
             contented
             with
             conjecture
             .
          
           
             Much
             of
             the
             fame
             of
             Moses
             could
             not
             well
             arrive
             at
             the
             land
             of
             Egypt
             till
             after
             his
             death
             ,
             the
             very
             manner
             of
             which
             might
             contribute
             much
             to
             his
             Deification
             .
             Of
             that
             it
             appears
             they
             had
             some
             kind
             of
             notice
             ,
             by
             the
             story
             of
             Osiris
             a
             ,
             whose
             body
             was
             in
             vain
             sought
             for
             ,
             after
             his
             soul
             had
             left
             it
             .
             The
             relation
             of
             this
             ,
             and
             of
             many
             other
             particulars
             in
             the
             Wilderness
             ,
             might
             come
             to
             Egypt
             ,
             after
             the
             possession
             of
             Canaan
             ,
             by
             the
             Merchants
             at
             Tyre
             or
             Joppa
             ,
             or
             some
             other
             such
             Coasts
             as
             were
             frequented
             by
             Egyptians
             .
             Their
             Priests
             having
             had
             before
             them
             ,
             by
             some
             such
             way
             ,
             the
             Memorials
             of
             this
             great
             man
             ,
             though
             in
             a
             rude
             and
             confused
             draught
             ,
             might
             thenceforth
             advance
             him
             to
             the
             degree
             of
             an
             Heavenly
             power
             ,
             and
             on
             earth
             appoint
             a
             fit
             Symbol
             by
             which
             he
             might
             be
             most
             solemnly
             reverenced
             .
          
           
             This
             Symbol
             for
             many
             years
             was
             but
             one
             ,
             the
             Ox
             at
             Memphis
             :
             but
             afterwards
             it
             was
             doubled
             ,
             at
             Memphis
             the
             Ox
             Apis
             was
             worshipped
             ,
             the
             Ox
             Mnevis
             at
             Heliopolis
             b
             .
             Macrobius
             c
             speaks
             of
             a
             third
             Ox
             worshipped
             at
             Hermuntis
             in
             the
             Temple
             of
             Apollo
             ,
             and
             called
             Pacis
             .
             A
             name
             differing
             very
             little
             from
             Apis
             ,
             it
             being
             its
             plain
             Anagram
             after
             the
             casting
             away
             of
             a
             single
             letter
             .
             But
             this
             Pacis
             is
             mistaken
             for
             Bacis
             ,
             a
             name
             by
             which
             ,
             as
             was
             said
             already
             ,
             Mnevis
             was
             called
             ;
             and
             it
             is
             no
             other
             than
             Bacchus
             more
             gently
             pronounced
             .
             So
             that
             this
             third
             Ox
             is
             the
             same
             in
             effect
             with
             the
             first
             and
             second
             .
          
        
         
           
           
             PART
             11.
             
             
               Of
               the
               Idols
            
             Apis
             and
             Mnevis
             ,
             
               and
               the
               Commencement
               of
               their
               Worship
               .
            
          
           
             Now
             in
             answer
             to
             the
             last
             Query
             ,
             I
             am
             to
             say
             something
             about
             the
             time
             of
             the
             division
             of
             this
             Symbol
             of
             the
             Ox.
             Egypt
             ,
             as
             a
             learned
             a
             man
             observeth
             ,
             was
             of
             old
             divided
             into
             two
             parts
             ,
             the
             upper
             and
             the
             lower
             ,
             of
             which
             the
             first
             (
             he
             saith
             )
             had
             Memphis
             ,
             the
             other
             Heliopolis
             for
             its
             chief
             City
             .
             [
             Though
             Heliopolis
             be
             said
             by
             Pliny
             b
             ,
             to
             have
             been
             built
             by
             the
             Arabians
             ,
             and
             was
             therefore
             of
             no
             very
             ancient
             foundation
             ,
             compared
             to
             Memphis
             .
             And
             Egypt
             was
             naturally
             divided
             into
             three
             parts
             ,
             the
             upper
             ,
             in
             which
             was
             Thebes
             ;
             the
             middle
             ,
             in
             which
             was
             Memphis
             ;
             the
             lower
             in
             which
             was
             Heliopolis
             ,
             and
             now
             Cairo
             ,
             or
             Masre
             ,
             nigh
             the
             place
             where
             Heliopolis
             once
             stood
             .
             ]
          
           
             Before
             the
             Invasion
             of
             the
             Pastors
             there
             was
             but
             one
             King
             over
             all
             Egypt
             ,
             who
             would
             scarce
             have
             permitted
             so
             open
             a
             faction
             ,
             and
             so
             plain
             an
             emulation
             of
             the
             glory
             of
             his
             Imperial
             City
             .
             If
             now
             I
             had
             a
             mind
             to
             make
             the
             multiplication
             of
             this
             Idol
             almost
             equal
             with
             that
             of
             the
             division
             of
             the
             Kingdom
             (
             a
             thing
             no
             way
             proved
             )
             I
             would
             refer
             this
             to
             the
             times
             of
             Amosis
             ,
             called
             Tethmosis
             corruptly
             by
             Josephus
             ,
             and
             supposed
             to
             be
             the
             Contemporary
             of
             
               Shamgar
               .
               Amosis
            
             was
             that
             Prince
             who
             first
             recovered
             Heliopolis
             from
             the
             Pastors
             ,
             imagined
             to
             be
             a
             sort
             of
             Arab-Egyptians
             .
             He
             is
             reputed
             a
             Theban
             ,
             and
             from
             him
             Manetho
             begins
             his
             order
             of
             the
             Theban
             Kings
             .
             He
             set
             himself
             industriously
             to
             improve
             Heliopolis
             ,
             and
             he
             might
             grace
             it
             in
             the
             quality
             of
             a
             Rival
             of
             the
             ancient
             Memphis
             ,
             which
             he
             had
             not
             such
             personal
             reason
             to
             be
             fond
             of
             .
             He
             might
             on
             this
             occasion
             set
             up
             Symbol
             after
             Symbol
             ;
             for
             one
             part
             of
             
             his
             care
             ,
             and
             a
             very
             great
             one
             ,
             is
             said
             to
             be
             Religion
             .
             He
             it
             was
             who
             purged
             Heliopolis
             of
             the
             barbarous
             custom
             of
             sacrificing
             men
             ;
             in
             the
             room
             of
             which
             he
             substituted
             three
             Images
             of
             Wax
             ,
             [
             the
             Symbols
             it
             may
             be
             of
             Apis
             ,
             in
             the
             three
             places
             of
             
               Memphis
               ,
               Hermuntis
            
             ,
             and
             Heliopolis
             ;
             which
             rendred
             him
             properly
             a
             three-headed
             
               Pluto
               .
            
             ]
             What
             I
             said
             of
             his
             purging
             Heliopolis
             ,
             is
             by
             Porphyry
             a
             related
             from
             Manetho
             ,
             who
             ,
             where
             he
             speaks
             of
             it
             ,
             does
             mention
             Calves
             in
             the
             plural
             ;
             for
             he
             says
             that
             men
             were
             offered
             to
             Juno
             ,
             and
             proved
             after
             the
             manner
             of
             the
             selected
             ,
             pure
             ,
             and
             marked
             Calves
             of
             Egypt
             .
          
           
             The
             truth
             is
             ,
             there
             is
             little
             certainty
             in
             the
             story
             of
             Amosis
             ,
             and
             least
             of
             all
             in
             the
             time
             of
             it
             .
             And
             I
             might
             say
             the
             like
             of
             that
             of
             the
             Pastors
             .
             And
             for
             the
             Bulls
             at
             Memphis
             and
             Heliopolis
             ,
             I
             cannot
             but
             think
             them
             much
             later
             than
             the
             times
             of
             Jeroboam
             .
             If
             they
             had
             been
             extant
             long
             after
             ;
             Herodotus
             who
             knew
             Egypt
             so
             well
             ,
             and
             spake
             so
             often
             of
             Apis
             and
             of
             Heliopolis
             ,
             whose
             Traditions
             he
             went
             to
             compare
             with
             those
             of
             Memphis
             b
             ,
             could
             as
             easily
             have
             mentioned
             Mnevis
             too
             ,
             as
             
               Diodorus
               Siculus
               ,
               Plutarch
            
             and
             Strabo
             ,
             in
             after-times
             .
          
        
         
           
             PART
             12.
             
             
               Whence
               the
               Original
               of
            
             Apis
             
               might
               be
               obscured
            
             .
          
           
             IF
             now
             at
             length
             a
             new
             Question
             should
             be
             started
             ,
             and
             I
             should
             be
             askt
             by
             any
             curious
             man
             ,
             how
             this
             discovery
             of
             Apis
             as
             Moses
             has
             not
             been
             made
             before
             ?
             how
             it
             should
             come
             to
             pass
             that
             a
             Symbol
             so
             known
             in
             Egypt
             ,
             should
             at
             length
             every-where
             be
             mistaken
             ?
             I
             would
             answer
             him
             thus
             :
             The
             Priests
             of
             Egypt
             were
             very
             reserv'd
             in
             the
             grounds
             of
             their
             Theology
             ;
             and
             they
             had
             great
             opportunity
             of
             concealing
             their
             Mysteries
             ,
             
             whilst
             the
             Priesthood
             belonged
             only
             to
             some
             certain
             Families
             .
             Hence
             Herodotus
             a
             is
             so
             sparing
             in
             his
             Relation
             of
             the
             state
             of
             Religion
             after
             inquiry
             made
             by
             him
             both
             at
             Memphis
             and
             Heliopolis
             .
             And
             we
             learn
             from
             Strabo
             how
             very
             shie
             the
             Egyptians
             were
             of
             communicating
             their
             Arts
             ,
             much
             more
             of
             their
             Religion
             .
             And
             he
             telleth
             us
             b
             that
             of
             the
             Thirteen
             years
             which
             Plato
             and
             Eudoxus
             spent
             at
             Heliopolis
             ,
             much
             time
             was
             consumed
             ,
             not
             so
             much
             in
             learning
             Astronomy
             ,
             as
             in
             prevailing
             with
             the
             Priests
             to
             teach
             them
             something
             of
             their
             Mysteries
             .
          
           
             Also
             they
             mixed
             the
             names
             and
             rites
             of
             their
             Deities
             ;
             and
             when
             the
             Religion
             of
             Greece
             came
             in
             with
             its
             Arms
             they
             quite
             confounded
             them
             .
             Such
             confusion
             in
             part
             happened
             before
             ,
             for
             Cambyses
             made
             alteration
             in
             their
             Rites
             .
             And
             time
             hath
             been
             so
             injurious
             to
             them
             ,
             through
             the
             Invasion
             of
             
               Arabians
               ,
               Persians
            
             and
             others
             ;
             through
             the
             burning
             of
             the
             Ptolomean
             Library
             ,
             and
             other
             such
             accidents
             ,
             that
             the
             very
             names
             of
             their
             Princes
             ,
             as
             well
             as
             their
             Gods
             ,
             are
             either
             perfectly
             forgotten
             ,
             or
             very
             imperfectly
             and
             indistinctly
             remembred
             .
             Their
             grand
             Tyrant
             is
             to
             few
             known
             by
             his
             name
             ,
             but
             called
             Pharaoh
             ,
             a
             title
             of
             Regal
             power
             common
             with
             him
             ,
             to
             the
             rest
             of
             the
             Egyptian
             Princes
             .
             Of
             them
             who
             speak
             of
             his
             name
             ,
             some
             call
             him
             Chenephren
             ,
             and
             others
             ,
             
               Chencres
               ,
               Chencheres
            
             ,
             or
             Cenchres
             ;
             others
             Arenasis
             c
             ;
             others
             ,
             Bocchoris
             ;
             others
             ,
             Achernes
             ;
             others
             ,
             Petisonius
             ;
             others
             ,
             
               Tuthmosis
               ,
               Philastrius
               Thammuz
            
             d
             .
          
           
             But
             of
             this
             Argument
             enough
             ,
             and
             too
             much
             it
             may
             be
             for
             the
             men
             of
             this
             Age
             ;
             in
             some
             of
             which
             the
             love
             of
             ease
             ,
             in
             others
             the
             pursuit
             of
             the
             appearances
             of
             nature
             ,
             hath
             prevented
             the
             cultivation
             of
             Philology
             ;
             which
             howsoever
             it
             be
             now
             the
             most
             neglected
             ,
             is
             not
             the
             most
             barren
             and
             fruitless
             part
             of
             the
             field
             of
             Learning
             .
          
           
           
             If
             any
             learned
             Philologer
             shall
             think
             all
             this
             a
             device
             of
             fancy
             ,
             he
             may
             please
             still
             to
             abound
             in
             his
             own
             sense
             .
             There
             is
             not
             a
             more
             unjust
             tyranny
             than
             the
             imposition
             of
             Notions
             upon
             a
             free
             judgment
             .
             And
             for
             this
             notion
             of
             Apis
             as
             the
             same
             with
             Moses
             ,
             I
             propose
             it
             only
             as
             my
             present
             conjecture
             ,
             and
             not
             in
             the
             quality
             of
             my
             fixed
             perswasion
             .
             I
             will
             not
             contend
             about
             it
             ,
             or
             immodestly
             contest
             it
             with
             any
             learned
             Opponent
             .
             I
             shall
             rather
             follow
             the
             advice
             of
             the
             Arabians
             in
             that
             Proverb
             of
             theirs
             a
             ,
             which
             forbids
             me
             to
             shoot
             my
             soft
             Quills
             at
             a
             statue
             of
             Iron
             .
          
        
      
       
         
           CHAP.
           VII
           .
           
             Of
             the
             Idolatry
             of
             the
          
           Mahometans
           .
        
         
           MAhomet
           was
           descended
           of
           the
           Koreischites
           ,
           a
           Tribe
           of
           the
           Arabians
           .
           The
           Arabians
           were
           great
           Idolaters
           b
           ,
           and
           it
           does
           not
           appear
           that
           he
           embraced
           any
           other
           Religion
           for
           some
           years
           ,
           than
           that
           to
           which
           his
           Education
           led
           him
           .
           With
           the
           Arabians
           then
           he
           worshipped
           Statues
           and
           Daemons
           .
           The
           Statues
           of
           the
           Arabians
           are
           those
           three
           mentioned
           in
           the
           
             Alchoran
             ,
             Allath
             ,
             Alozza
          
           ,
           and
           Menath
           c
           ,
           Idols
           of
           stone
           .
           What
           the
           two
           latter
           were
           ,
           is
           not
           so
           well
           understood
           ;
           but
           most
           agree
           that
           by
           the
           former
           ,
           or
           Allath
           ,
           was
           meant
           a
           Deess
           like
           Venus
           ,
           or
           Urania
           d
           .
           She
           had
           also
           among
           them
           the
           name
           of
           Cabar
           ,
           or
           Cubar
           e
           .
           Herodotus
           remembreth
           this
           
             Arabian
             Urania
          
           by
           the
           name
           of
           Alilat
           ,
           in
           his
           Thalia
           f
           ,
           though
           in
           his
           Clio
           g
           he
           had
           called
           her
           Alitta
           .
        
         
           Neither
           did
           they
           worship
           Statues
           alone
           ,
           but
           they
           worshipped
           Daemons
           too
           ,
           of
           which
           such
           Statues
           were
           generally
           the
           Symbols
           .
           There
           is
           mention
           in
           the
           Alchoran
           ,
           
           in
           
             Suratâ
             Noachi
          
           ,
           of
           
             Vodda
             ,
             Seraha
             ,
             Jaguth
             ,
             Jauk
             ,
             Neser
             .
             Beidavi
          
           a
           tell
           us
           ,
           that
           these
           were
           the
           names
           of
           good
           men
           who
           lived
           betwixt
           Adam
           and
           Noah
           ;
           that
           after
           death
           Images
           were
           made
           of
           them
           ,
           that
           from
           them
           a
           benediction
           might
           be
           obtained
           ;
           that
           in
           process
           of
           time
           they
           began
           to
           be
           worshipped
           .
           That
           Vodda
           was
           represented
           in
           the
           figure
           of
           a
           Man
           ;
           Seraha
           of
           a
           Woman
           ;
           Jaguth
           of
           a
           Lion
           ;
           Jauk
           of
           a
           Horse
           ;
           Neser
           of
           an
           Eagle
           ;
           and
           that
           this
           kind
           of
           Idolatry
           was
           translated
           to
           the
           Arabians
           .
           Other
           Authors
           make
           mention
           of
           their
           worship
           of
           
             Bacchus
             .
             Hesychius
          
           calleth
           him
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Tertullian
           ,
           b
           Diasares
           ,
           or
           Disares
           ,
           as
           it
           is
           read
           in
           the
           late
           Edition
           of
           Paris
           .
           That
           name
           may
           be
           but
           the
           corruption
           of
           Osiris
           ,
           though
           it
           is
           thought
           to
           be
           taken
           from
           a
           mountainous
           place
           in
           Arabia
           ,
           called
           Dusares
           ,
           and
           mentioned
           by
           
             Stephanus
             ,
             de
             Urbibus
          
           .
        
         
           The
           Arabians
           also
           worshipped
           Angels
           as
           well
           as
           Heroes
           ,
           calling
           them
           Proverbially
           ,
           
             the
             Daughters
             of
             God.
          
           The
           Alchoran
           chargeth
           them
           with
           this
           Idolatry
           ,
           in
           
             Suratâ
             de
             Bestiis
          
           ,
           saying
           ,
           They
           joined
           Genii
           (
           that
           is
           Angels
           )
           as
           Companions
           to
           God.
           
        
         
           Mahomet
           growing
           weary
           of
           this
           false
           worship
           ,
           about
           the
           fortieth
           year
           of
           his
           age
           ,
           and
           perhaps
           of
           all
           real
           Religion
           ,
           invented
           a
           new
           one
           of
           his
           own
           ,
           which
           hath
           grown
           exceeding
           rankly
           since
           the
           first
           planting
           of
           it
           ,
           as
           is
           the
           manner
           of
           many
           deadly
           and
           poysonous
           weeds
           .
           In
           this
           new
           Religion
           of
           his
           he
           applaudeth
           himself
           as
           the
           Restorer
           of
           the
           Worship
           of
           one
           God
           ,
           and
           declameth
           vehemently
           against
           Idols
           .
           And
           no
           wonder
           ,
           for
           he
           took
           to
           him
           a
           Nestorian
           Monk
           as
           his
           Assistant
           ,
           and
           he
           was
           himself
           the
           Son
           of
           a
           Jewess
           ,
           to
           whose
           Religion
           he
           might
           have
           some
           respect
           ,
           by
           reason
           of
           that
           Relation
           ,
           though
           his
           mother
           died
           too
           soon
           to
           instil
           her
           Principles
           into
           him
           ,
        
         
           This
           Impostor
           in
           the
           Alchoran
           calleth
           the
           Gentiles
           
           Associators
           ,
           [
           or
           such
           as
           join
           others
           with
           God
           as
           sharers
           and
           fellows
           in
           his
           government
           ]
           ,
           because
           they
           worship
           Angels
           and
           men
           ,
           in
           the
           place
           of
           Gods.
           He
           giveth
           the
           like
           name
           to
           the
           Jews
           ,
           because
           of
           their
           high
           veneration
           for
           Ezra
           ,
           whom
           in
           his
           uncharitable
           opinion
           they
           had
           set
           up
           as
           the
           fellow
           of
           the
           Deity
           .
           He
           also
           calleth
           the
           Christians
           Associators
           ,
           by
           reason
           of
           the
           Trinity
           which
           they
           worship
           :
           His
           blasphemous
           pride
           dethroning
           Christ
           ,
           and
           setting
           up
           himself
           as
           a
           greater
           Prophet
           .
        
         
           He
           perpetually
           inculcated
           the
           worship
           of
           one
           God
           ;
           and
           this
           is
           one
           of
           the
           forty
           conditions
           on
           which
           he
           promised
           Paradise
           to
           his
           Disciples
           .
           
             If
             they
             bear
             witness
             ,
             that
             there
             is
             no
             God
             but
             the
             one
             supreme
             God
             ,
             and
             that
             he
             is
             his
             Apostle
             a
             .
          
           His
           Ministers
           when
           they
           call
           the
           people
           to
           prayers
           ,
           cry
           
             Alla
             ,
             Achbar
             Alla
          
           ;
           that
           is
           ,
           God
           ,
           the
           Highest
           God
           ;
           not
           
             Alla
             oua
             Kubar
             Alla
          
           ,
           God
           and
           Venus
           their
           Deity
           ,
           as
           some
           have
           imagined
           b
           ;
           as
           if
           they
           had
           worshipped
           their
           Gentile
           
             Allath
             ,
             Cabar
          
           or
           Cubar
           ,
           after
           they
           had
           become
           the
           Disciples
           of
           
             Mahomet
             .
             Elmacinus
          
           c
           summing
           up
           the
           precepts
           of
           Mahomet
           ,
           beginneth
           in
           this
           manner
           :
           
             Mahomet
             in
             the
             forty-fourth
             year
             of
             his
             age
             published
             his
             Call
             ,
             [
             his
             pretended
             commission
             from
             God
             ]
             ;
             for
             before
             that
             time
             he
             had
             secretly
             invited
             the
             people
             to
             his
             Religion
             .
             In
             the
             publication
             of
             it
             ,
             First
             ,
             he
             taught
             them
             to
             believe
             in
             God
             alone
             .
             Secondly
             ,
             to
             worship
             and
             adore
             him
             .
             Thirdly
             ,
             he
             destroyed
             the
             worship
             of
             Idols
             .
          
           In
           the
           forty-first
           Surata
           of
           the
           Alchoran
           ,
           he
           condemneth
           the
           worship
           of
           Angels
           .
           And
           this
           worship
           (
           saith
           Beidari
           d
           )
           he
           abolished
           first
           at
           Mecca
           .
           For
           Images
           he
           was
           so
           severe
           against
           the
           worship
           of
           them
           ,
           that
           he
           forbad
           all
           Statues
           and
           Pictures
           ;
           a
           Law
           by
           which
           the
           
             Grand
             Signior
          
           loseth
           much
           glory
           and
           ornament
           in
           his
           Empire
           .
           He
           brake
           in
           pieces
           e
           with
           his
           own
           hands
           a
           wooden
           Dove
           found
           in
           Caaba
           ;
           he
           sent
           Chaledus
           to
           
           destroy
           the
           Idol
           Alozza
           a
           Chaledus
           pull'd
           down
           the
           house
           [
           or
           Temple
           ]
           ,
           and
           burnt
           the
           Image
           or
           Tree
           with
           fire
           .
           Thence
           a
           Daemoness
           issued
           out
           with
           great
           exclamation
           ,
           and
           he
           smote
           her
           with
           his
           sword
           ;
           which
           when
           he
           had
           reported
           to
           Mahomet
           ,
           he
           assured
           him
           that
           that
           Daemoness
           was
           Alozza
           ,
           whose
           worship
           should
           thenceforth
           cease
           .
        
         
           Notwithstanding
           all
           this
           ,
           his
           Disciples
           are
           accused
           of
           a
           double
           Idolatry
           .
        
         
           First
           ,
           They
           are
           accused
           as
           worshippers
           of
           their
           Prophet
           in
           the
           quality
           of
           the
           highest
           Lieutenant
           of
           God.
           And
           Mahomet
           himself
           gave
           the
           occasion
           of
           this
           worship
           ,
           by
           teaching
           them
           this
           Creed
           ,
           
             That
             there
             is
             one
             God
             ,
             and
             Mahomet
             his
             Prophet
             :
          
           setting
           himself
           as
           it
           were
           at
           Gods
           right
           hand
           .
           It
           is
           most
           notorious
           that
           they
           pray
           frequently
           to
           him
           ;
           and
           they
           pray
           not
           only
           to
           him
           to
           intercede
           for
           them
           with
           God
           ,
           but
           to
           give
           them
           present
           assistance
           by
           virtue
           of
           the
           commission
           which
           he
           hath
           received
           from
           God.
           For
           this
           it
           seems
           is
           one
           of
           their
           Forms
           in
           which
           they
           pray
           for
           the
           
             Grand
             Signior
          
           b
           :
           
             God
             make
             you
             victorious
             over
             your
             enemies
             ,
             and
             may
             our
             good
             Prophet
             pour
             down
             his
             blessing
             into
             your
             heart
             .
          
           And
           in
           this
           worship
           they
           offend
           two
           ways
           ,
           for
           they
           give
           the
           honour
           to
           Mahomet
           of
           a
           power
           which
           God
           hath
           not
           bestowed
           by
           commission
           upon
           him
           ,
           and
           which
           he
           hath
           not
           in
           himself
           as
           he
           is
           a
           creature
           of
           his
           kind
           .
           And
           they
           give
           this
           honour
           not
           meerly
           to
           an
           Hero
           ,
           but
           to
           the
           wicked
           soul
           of
           a
           vile
           Impostor
           .
        
         
           Secondly
           ,
           They
           are
           accused
           as
           worshippers
           of
           the
           Tomb
           of
           their
           Prophet
           .
           I
           have
           not
           read
           in
           any
           good
           Author
           that
           they
           bow
           or
           kneel
           to
           it
           as
           to
           an
           object
           of
           worship
           .
           And
           yet
           I
           find
           it
           said
           of
           them
           by
           
             Cornelius
             Curtius
          
           ,
           c
           ,
           That
           they
           worship
           the
           Urn
           of
           their
           Prophet
           .
           He
           (
           I
           confess
           )
           is
           not
           a
           competent
           witness
           ,
           for
           a
           
           little
           before
           having
           asserted
           a
           
             summus
             cultus
          
           ,
           that
           is
           ,
           sure
           ,
           supreme
           worship
           ,
           to
           be
           merited
           by
           the
           Nails
           of
           the
           Cross
           ;
           a
           ;
           he
           saith
           of
           the
           Jews
           ,
           that
           they
           in
           such
           manner
           venerated
           the
           rod
           of
           Aaron
           ,
           the
           two
           Tables
           of
           stone
           ,
           and
           the
           Ark
           of
           the
           Covenant
           .
           Yet
           this
           ,
           methinks
           ,
           may
           be
           pronounced
           against
           them
           as
           a
           righteous
           sentence
           :
           That
           if
           they
           expect
           (
           as
           they
           appear
           to
           do
           )
           some
           extraordinary
           blessing
           at
           the
           Tomb
           at
           Mecha
           ,
           by
           virtue
           of
           the
           commission
           of
           their
           Prophet
           ,
           and
           of
           the
           Mahometan
           Religion
           ,
           they
           exercise
           a
           religious
           trust
           in
           that
           which
           is
           a
           lie
           ;
           and
           they
           are
           tempted
           ,
           as
           often
           as
           the
           event
           prayed
           for
           succeeds
           their
           Pilgrimage
           and
           Devotion
           ,
           to
           give
           thanks
           to
           an
           Impostor
           ,
           for
           whose
           sake
           God
           does
           not
           ,
           will
           not
           hear
           them
           .
           And
           such
           trust
           and
           thanks
           are
           highly
           dishonourable
           to
           the
           true
           God
           ,
           who
           dwells
           not
           in
           any
           Shrine
           ,
           and
           delights
           not
           in
           any
           false
           Prophet
           .
           Such
           Idolatrous
           trust
           some
           of
           them
           seem
           to
           put
           in
           the
           Magical
           coins
           or
           gems
           which
           are
           used
           by
           them
           .
           Many
           of
           them
           are
           mentioned
           by
           Hottinger
           ,
           b
           ,
           and
           amongst
           them
           one
           which
           contained
           the
           names
           of
           twenty
           Surata's
           in
           circular
           form
           ,
           and
           a
           prayer
           ,
           of
           which
           the
           following
           words
           are
           a
           part
           .
           
             Shew
             me
             —
             that
             which
             is
             hidden
             in
             thy
             bosom
             ,
             Oh
             thou
             who
             art
             indu'd
             with
             majesty
             and
             honour
             .
          
        
         
           I
           see
           nothing
           of
           moment
           to
           be
           further
           said
           by
           me
           in
           this
           Argument
           ;
           and
           therefore
           I
           here
           conclude
           it
           .
           And
           happy
           were
           it
           for
           the
           world
           if
           the
           superstition
           of
           Mahomet
           might
           have
           as
           speedy
           an
           end
           .
           The
           like
           may
           be
           said
           of
           that
           kind
           of
           Idolatry
           which
           hath
           infected
           many
           who
           profess
           the
           true
           or
           Christian
           Religion
           :
           And
           that
           false
           worship
           is
           my
           next
           Subject
           .
        
      
       
         
         
           
             CHAP.
             VIII
          
           .
           Of
           the
           Idolatry
           with
           which
           some
           are
           charged
           ,
           who
           profess
           and
           ●…all
           themselves
           Christians
           .
           And
           first
           of
           the
           Idolatry
           of
           the
           Gnosticks
           and
           Manichees
           .
        
         
           
             PART
             1.
             
             
               Of
               the
               Idolatry
               of
               the
            
             Gnosticks
             .
          
           
             WHen
             Christ
             was
             incarnate
             ,
             he
             soon
             weakned
             the
             visible
             Empire
             of
             the
             Devil
             ,
             removing
             his
             Idols
             ,
             and
             putting
             his
             Oracles
             to
             silence
             .
             One
             of
             his
             great
             designs
             in
             coming
             in
             the
             flesh
             ,
             was
             to
             perswade
             the
             World
             to
             leave
             Idols
             ,
             and
             the
             Atheism
             of
             many
             gods
             ,
             as
             Maximus
             speaketh
             a
             .
             He
             manifested
             the
             one
             true
             God
             in
             Trinity
             ,
             declaring
             that
             there
             were
             three
             in
             Heaven
             ,
             and
             that
             they
             Three
             were
             One.
             He
             revealed
             much
             of
             the
             nature
             of
             the
             Daemons
             which
             had
             been
             worshipped
             in
             the
             World
             ,
             and
             decried
             them
             as
             wicked
             and
             malicious
             spirits
             .
             God
             in
             him
             gave
             to
             the
             World
             the
             greatest
             help
             against
             the
             worship
             of
             Daemons
             and
             Idols
             ;
             as
             shall
             afterwards
             be
             shewed
             at
             large
             ,
             if
             God
             permit
             .
             His
             Apostles
             and
             followers
             spake
             and
             wrote
             with
             zeal
             against
             Idols
             ;
             and
             God
             be
             thanked
             ,
             not
             without
             admirable
             success
             .
             Amongst
             them
             was
             St.
             John
             the
             Beloved
             Disciple
             .
             And
             he
             having
             shewn
             the
             Son
             (
             in
             one
             b
             of
             his
             Epistles
             )
             to
             be
             the
             true
             Image
             of
             the
             Father
             ,
             and
             very
             God
             of
             very
             God
             ,
             does
             thence
             proceed
             to
             exclude
             all
             other
             Symbols
             in
             this
             dehortation
             ,
             
               Little
               children
               ,
               keep
               your selves
               from
               Idols
               .
            
             And
             with
             that
             as
             with
             advice
             of
             moment
             ,
             and
             fit
             to
             be
             reserved
             
             for
             a
             word
             to
             take
             leave
             with
             ,
             he
             closeth
             his
             Epistle
             .
             Idols
             also
             were
             with
             zeal
             declaimed
             against
             ,
             after
             him
             by
             divers
             Christians
             ;
             of
             whom
             some
             were
             converted
             Jews
             ,
             who
             had
             lived
             under
             an
             express
             Law
             against
             Images
             ;
             and
             others
             were
             converted
             Gentiles
             ,
             who
             bent
             themselves
             quite
             another
             way
             from
             their
             former
             Rites
             .
             And
             these
             expressed
             their
             detestation
             of
             Idols
             in
             such
             severe
             manner
             ,
             that
             they
             looked
             upon
             Statuaries
             and
             Painters
             as
             men
             of
             unlawful
             Callings
             .
          
           
             Others
             there
             were
             Christians
             by
             profession
             ,
             who
             though
             they
             worshipped
             not
             (
             unless
             by
             fear
             or
             stealth
             ,
             as
             Epiphanius
             a
             noteth
             )
             ,
             the
             same
             Statues
             and
             Deities
             with
             the
             Gentiles
             ;
             yet
             did
             they
             set
             up
             afresh
             an
             Idolatrous
             worship
             ,
             which
             was
             in
             truth
             but
             disguised
             Heathenism
             .
             Such
             were
             the
             Scholars
             of
             
               Simon
               Magus
               ,
               Menander
               ,
               Saturninus
               ,
               Basilides
               ,
               Carpocrates
               ,
            
             or
             according
             to
             
               Epiphanius
               ,
               Carpocras
               ;
               Valentinus
               ,
               Cerdon
               ,
               Marcion
               ,
               Secundus
               ,
               Ptolomaeus
               ,
               Marcus
               ,
               Colorbasus
               ,
               Heracleon
               ,
               Lucian
               ,
               Apelles
               ,
            
             and
             very
             many
             others
             ,
             who
             from
             their
             arrogant
             boasting
             of
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             sublime
             and
             extraordinary
             sort
             of
             knowledg
             ,
             obtained
             the
             name
             of
             Gnosticks
             .
             These
             I
             will
             consider
             as
             worshippers
             ,
             firft
             of
             Daemons
             ,
             and
             secondly
             ,
             of
             Images
             .
          
           
             The
             worship
             of
             Daemons
             they
             learned
             from
             the
             Cabala
             of
             
               Thales
               ,
               Pythagoras
            
             ,
             and
             Plato
             .
             It
             was
             the
             Dogma
             of
             Menander
             ,
             and
             after
             him
             of
             Saturninus
             ,
             that
             b
             this
             outward
             World
             was
             made
             by
             Angels
             ;
             that
             is
             ,
             that
             it
             was
             framed
             and
             composed
             by
             those
             Encosmical
             gods
             formerly
             mentioned
             ,
             and
             spoken
             of
             by
             Sallust
             the
             
               Platonist
               .
               Alcinous
            
             a
             Disciple
             of
             the
             same
             School
             ,
             in
             his
             Introduction
             to
             the
             Philosophy
             of
             Plato
             c
             ,
             professeth
             the
             same
             Doctrines
             .
             He
             teacheth
             it
             as
             a
             Dogma
             of
             his
             Master
             ,
             That
             God
             did
             not
             properly
             make
             ,
             but
             rather
             adorn
             and
             excite
             the
             Soul
             of
             the
             World
             ,
             awakening
             it
             as
             it
             were
             out
             of
             its
             profound
             inactivity
             :
             that
             thenceforth
             
             (
             as
             an
             awakened
             man
             who
             stretcheth
             out
             his
             arms
             )
             it
             extended
             it self
             far
             and
             near
             ,
             and
             joined
             and
             conserved
             a
             the
             whole
             of
             Nature
             .
             And
             to
             this
             eternal
             Soul
             of
             the
             World
             ,
             a
             principle
             which
             in
             some
             sort
             comprehended
             in
             it
             the
             inferior
             Angels
             ,
             the
             Gnosticks
             perhaps
             alluded
             in
             their
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             fulness
             of
             the
             Godhead
             ,
             to
             which
             St.
             Paul
             opposeth
             the
             true
             principle
             ,
             by
             which
             God
             made
             all
             things
             ,
             his
             eternal
             co-essential
             Son.
             Beyond
             the
             Daemons
             Alcinous
             doth
             not
             extend
             the
             care
             of
             God
             ,
             but
             setteth
             them
             as
             his
             Sons
             b
             over
             other
             things
             .
             And
             he
             ascribeth
             the
             formation
             of
             Animals
             ,
             and
             even
             of
             man
             himself
             ,
             to
             Junior
             Daemons
             c
             .
          
           
             Basilides
             was
             an
             Alexandrian
             where
             the
             Pythagorean
             Cabala
             had
             gotten
             deep
             footing
             ;
             and
             it
             appeareth
             by
             the
             Errors
             of
             Origen
             ,
             that
             the
             very
             preaching
             of
             St.
             Mark
             had
             not
             worn
             out
             the
             prints
             of
             it
             .
             Some
             of
             them
             are
             easily
             discerned
             in
             the
             writings
             of
             that
             Father
             ,
             and
             especially
             in
             his
             Book
             which
             hath
             the
             Title
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Basilides
             enjoin'd
             silence
             to
             them
             to
             whom
             his
             Mysteries
             were
             revealed
             d
             ,
             both
             in
             imitation
             of
             the
             silence
             in
             the
             School
             of
             Pythagoras
             ,
             and
             as
             a
             means
             to
             avoid
             the
             trouble
             which
             might
             arise
             by
             the
             more
             open
             publication
             of
             them
             .
          
           
             Carpocrates
             and
             Valentinus
             ,
             both
             of
             them
             were
             professed
             
               Pythagorean
               Platonists
               .
               Valentinus
            
             placeth
             his
             Bythus
             ,
             or
             Profundity
             ,
             and
             Siges
             ,
             or
             Silence
             ,
             as
             the
             first
             conjugation
             of
             his
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             Fullness
             .
             And
             by
             this
             he
             might
             mean
             the
             Soul
             of
             the
             World
             awakened
             out
             of
             that
             deep
             inactivity
             ,
             which
             just
             now
             we
             heard
             of
             in
             the
             Jargon
             of
             Alcinous
             .
          
           
             Marcion
             expresly
             maintained
             the
             two
             Principles
             of
             Pythagoras
             ;
             and
             he
             taught
             that
             they
             were
             distinct
             ,
             and
             without
             beginning
             ,
             and
             infinite
             e
             .
          
           
             These
             Hereticks
             worshipped
             a
             Deity
             under
             the
             mystical
             name
             of
             Abraxas
             ,
             [
             or
             Abrasax
             ,
             according
             to
             the
             
             inscription
             a
             on
             some
             Basilidian
             Gems
             .
             ]
             This
             name
             ,
             some
             think
             ,
             they
             took
             up
             with
             respect
             to
             the
             imposition
             of
             that
             of
             Abraham
             .
             By
             it
             they
             understood
             a
             supreme
             Power
             ,
             and
             seven
             subordinate
             Angels
             ,
             the
             Presidents
             of
             the
             seven
             Heavens
             ,
             together
             with
             their
             three
             hundred
             and
             sixtyfive
             Virtues
             ,
             answering
             to
             the
             number
             of
             the
             days
             of
             the
             year
             ;
             and
             by
             Basilides
             in
             Epiphanius
             ,
             set
             over
             so
             many
             members
             of
             the
             body
             of
             man.
             
          
           
             By
             the
             name
             as
             one
             word
             they
             understood
             their
             one
             Deity
             ,
             and
             under
             it
             the
             Eighth
             Sphere
             ,
             which
             the
             Platonists
             called
             the
             highest
             Power
             ,
             by
             which
             all
             things
             were
             circumscribed
             b
             .
             By
             the
             seven
             Letters
             of
             that
             one
             word
             they
             understood
             the
             seven
             Angels
             ,
             and
             under
             them
             the
             seven
             Orbs.
             And
             therefore
             Gassendus
             (
             if
             the
             Printer
             hath
             not
             injured
             him
             )
             committeth
             a
             mistake
             c
             in
             writing
             it
             ABRSAX
             ,
             as
             sometimes
             he
             doth
             .
             He
             spoileth
             their
             Mystery
             by
             the
             diminution
             of
             one
             Letter
             .
             Such
             injury
             the
             Engravers
             have
             done
             them
             in
             their
             Gems
             ,
             unless
             they
             designed
             by
             false
             Letters
             to
             render
             them
             still
             more
             mysterious
             d
             .
             By
             the
             Numeral
             Powers
             of
             their
             seven
             Letters
             in
             Greek
             (
             they
             amounting
             to
             the
             sum
             of
             365
             days
             )
             ,
             they
             understood
             the
             abovesaid
             Virtues
             ,
             Members
             ,
             and
             Days
             of
             the
             Year
             e
             .
             St.
             Austin
             in
             his
             Catalogue
             of
             Heresies
             ,
             seems
             in
             this
             matter
             to
             commit
             a
             mistake
             f
             ,
             for
             he
             representeth
             Basilides
             as
             one
             that
             held
             ,
             365
             Heavens
             ,
             and
             affirmed
             them
             to
             be
             the
             makers
             of
             this
             World.
             Whereas
             Basilides
             and
             Saturninus
             ascribed
             such
             power
             to
             the
             several
             Virtues
             of
             the
             seven
             Angels
             g
             .
             St.
             Hierom
             h
             judged
             that
             this
             Abraxas
             was
             the
             Sun
             ,
             or
             the
             Mithra
             of
             the
             Persians
             ,
             because
             its
             Annual
             course
             doth
             make
             up
             the
             abovesaid
             number
             of
             days
             .
             But
             a
             good
             Reason
             ought
             to
             weigh
             down
             his
             Authority
             ;
             and
             there
             is
             a
             reason
             sufficient
             to
             perswade
             us
             that
             they
             meant
             some
             
             other
             supreme
             God.
             For
             in
             the
             seven
             Spheres
             they
             included
             the
             Sun
             as
             one
             of
             the
             Planets
             ,
             and
             therefore
             did
             not
             intend
             him
             as
             the
             Deity
             that
             was
             above
             Saturn
             himself
             ,
             but
             their
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             Logos
             a
             ,
             or
             Artist
             of
             all
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             himself
             .
             For
             he
             in
             Epiphanius
             b
             possesseth
             the
             place
             of
             the
             highest
             Orb.
             And
             in
             many
             of
             the
             Basilidian
             Gems
             ,
             particularly
             in
             that
             in
             the
             custody
             of
             Baronius
             c
             ,
             that
             name
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             inscribed
             ,
             though
             the
             Omega
             be
             misrepresented
             in
             the
             form
             of
             a
             W.
             
          
           
             They
             who
             consider
             this
             Systeme
             of
             their
             Deities
             will
             be
             apt
             to
             think
             them
             those
             Coelicolae
             which
             the
             Emperours
             condemned
             ;
             their
             Religion
             being
             a
             sort
             of
             Astrological
             Magick
             .
          
           
             Now
             this
             their
             worship
             of
             the
             Heavens
             or
             Angels
             ,
             came
             (
             as
             I
             said
             )
             from
             the
             Schools
             of
             Thales
             and
             Plato
             ;
             together
             with
             some
             tinctures
             from
             the
             Heathen
             Poets
             ,
             and
             particularly
             from
             Hesiod
             in
             his
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             But
             the
             Systeme
             of
             it
             was
             much
             further
             enlarged
             ,
             and
             varied
             also
             with
             Mystical
             signs
             and
             interpretations
             .
             And
             they
             ran
             a
             kind
             of
             Enthusiastick
             descant
             upon
             a
             more
             natural
             or
             Geometrical
             ground
             .
             He
             that
             fixeth
             his
             attention
             on
             the
             Platonick
             Scheme
             of
             the
             World
             ,
             observing
             the
             several
             proportions
             which
             Plato
             fancied
             in
             the
             adjusting
             of
             its
             parts
             when
             it
             was
             first
             framed
             :
             He
             that
             reads
             in
             
               Timaeus
               Locrus
            
             d
             ,
             of
             the
             hundred
             and
             fourteen
             thousand
             ,
             six
             hundred
             ninety
             and
             five
             divisions
             of
             the
             Soul
             of
             the
             World
             ;
             and
             in
             Alcinous
             e
             of
             the
             Octoedral
             ,
             Icosaedral
             ,
             Duodecaedral
             figures
             in
             the
             composing
             of
             the
             Universe
             :
             He
             that
             readeth
             further
             in
             Irenaeus
             f
             of
             the
             Principle
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             the
             Divine
             fulness
             ,
             and
             of
             the
             Quaternations
             ,
             Octonations
             ,
             Decads
             ,
             Dodecads
             ,
             and
             numberless
             Conjugations
             of
             the
             AEons
             of
             the
             Gnosticks
             ,
             who
             began
             their
             Fancies
             very
             early
             ,
             though
             the
             Scheme
             of
             them
             was
             successively
             varied
             ,
             as
             likewise
             the
             very
             wording
             of
             it
             ,
             the
             Simonians
             changing
             
             their
             Masters
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             into
             St.
             
               John's
               Logos
            
             a
             ,
             after
             his
             Gospel
             became
             publick
             ;
             such
             a
             one
             will
             guess
             without
             the
             gift
             of
             Prophesie
             ,
             what
             Doctrines
             did
             set
             their
             imaginations
             on
             work
             .
             He
             will
             not
             wonder
             that
             the
             Disciples
             of
             
               Simon
               Magus
            
             worshipped
             in
             private
             the
             Image
             of
             Pythagoras
             b
             .
             They
             will
             not
             think
             it
             strange
             that
             the
             Valentinians
             in
             Irenaeus
             called
             their
             first
             Tetrad
             ,
             the
             
               Pythagorick
               Tetractys
            
             .
          
           
             Celsus
             mistaketh
             these
             Gnosticks
             for
             true
             Christians
             ,
             and
             compareth
             c
             their
             Mystical
             scale
             of
             things
             with
             that
             of
             the
             Mithriacs
             ,
             or
             Persian
             Divines
             .
             Origen
             d
             supposeth
             those
             whom
             he
             pointeth
             at
             to
             be
             the
             Sect
             of
             the
             Ophians
             ,
             a
             kind
             of
             spawn
             of
             the
             Gnosticks
             .
             And
             he
             mentioneth
             a
             Diagram
             of
             theirs
             e
             which
             had
             fallen
             into
             his
             hands
             ;
             and
             in
             which
             they
             described
             the
             Soul
             of
             the
             World
             penetrating
             all
             things
             ,
             under
             the
             name
             of
             Leviathan
             .
             If
             that
             Diagram
             had
             been
             preserved
             ,
             it
             might
             have
             been
             compared
             with
             other
             Pythagorick
             and
             Magick
             Systemes
             ;
             and
             a
             Torch
             might
             have
             been
             lighted
             from
             it
             ,
             for
             further
             discoveries
             of
             that
             nature
             than
             can
             now
             be
             made
             .
             For
             the
             Ophites
             they
             were
             manifest
             Idolaters
             ,
             worshipping
             a
             living
             Serpent
             for
             Christ
             f
             .
             And
             the
             Gnosticks
             were
             no
             better
             whilst
             they
             worshipped
             their
             Angels
             as
             Rulers
             of
             the
             World.
             Hence
             Marcus
             the
             Gnostick
             is
             reproached
             expresly
             in
             Irenaeus
             g
             ,
             after
             the
             mention
             of
             the
             AEons
             ,
             as
             a
             maker
             of
             Idols
             .
             Neither
             is
             St.
             Hierom
             of
             another
             mind
             ;
             for
             on
             the
             third
             Chapter
             of
             Amos
             thus
             he
             discourseth
             :
             
               Every
               Heretick
               feigneth
               what
               pleaseth
               himself
               ,
               and
               then
               he
               worshippeth
               his
               own
               fiction
               .
               Thus
               did
               Marcion
               with
               his
               idle
               Deity
               ,
               Valentinus
               with
               his
               thirty
               
                 AEons
                 ,
                 Basilides
              
               with
               his
               god
               Abraxas
               h
               .
            
          
           
             As
             these
             were
             the
             sink
             of
             Hereticks
             ,
             so
             were
             they
             the
             principal
             of
             Idolaters
             ,
             giving
             to
             the
             Devil
             himself
             by
             way
             of
             honour
             ,
             the
             title
             of
             Cosmocrator
             i
             ,
             
             or
             Ruler
             of
             this
             World
             :
             As
             if
             he
             had
             been
             such
             by
             the
             Commission
             of
             that
             Demiourgus
             ,
             whose
             creature
             (
             they
             say
             )
             he
             was
             ,
             and
             not
             by
             the
             consent
             of
             wicked
             men
             .
          
           
             Idolaters
             then
             they
             were
             in
             the
             first
             place
             ,
             with
             respect
             to
             the
             Daemons
             whom
             they
             worshipped
             .
             And
             in
             the
             second
             place
             I
             am
             inclined
             to
             think
             them
             such
             with
             respect
             to
             the
             Images
             of
             their
             Deitie
             and
             his
             Daemons
             .
             Some
             such
             things
             were
             the
             Gems
             a
             of
             the
             Basilidians
             ,
             preserved
             till
             these
             late
             times
             .
             
               Joseph
               Scaliger
            
             had
             one
             of
             them
             in
             his
             possession
             b
             ,
             and
             the
             excellent
             Peireskius
             very
             many
             c
             .
             Amulets
             they
             were
             d
             ,
             and
             Symbols
             too
             of
             their
             Deities
             ,
             whose
             names
             of
             
               Abraxas
               ,
               Michael
               ,
               Gabriel
               ,
               Ouriel
               ,
               Raphael
               ,
               Ananael
               ,
               Prosoraiel
               ,
               Yabsoe
            
             e
             ,
             (
             names
             of
             their
             god
             ,
             and
             their
             seven
             Angels
             the
             Presidents
             of
             their
             seven
             Heavens
             )
             were
             inscribed
             on
             them
             ,
             together
             with
             the
             Figures
             of
             Men
             ,
             Beasts
             ,
             Fowls
             ,
             Plants
             ,
             Stars
             ;
             the
             Schemes
             of
             which
             may
             be
             seen
             in
             Pignorius
             f
             .
             Abraxas
             is
             represented
             with
             humane
             body
             ,
             with
             buckler
             and
             whi●…
             ,
             or
             sword
             in
             hand
             ,
             as
             Ensigns
             of
             Power
             ;
             and
             with
             Serpents
             ,
             as
             feet
             .
             Of
             a
             like
             abuse
             of
             Magical
             Gems
             the
             Jews
             and
             Mahometans
             themselves
             have
             been
             guilty
             g
             .
             And
             what
             are
             such
             Gems
             but
             Idols
             ,
             when
             there
             is
             an
             expectation
             from
             them
             of
             supernatural
             virtue
             ,
             which
             God
             hath
             not
             communicated
             to
             them
             ?
          
           
             Irenaeus
             reporteth
             of
             the
             Gnosticks
             h
             ,
             that
             they
             had
             Pictures
             and
             Images
             ,
             and
             particularly
             one
             of
             Jesus
             made
             by
             Pilate
             ;
             also
             that
             they
             crown'd
             them
             and
             set
             them
             with
             the
             Images
             of
             
               Pythagoras
               ,
               Plato
            
             and
             Aristotle
             ,
             and
             other
             Gentile
             Philosophers
             ,
             observing
             or
             worshipping
             them
             after
             the
             manner
             of
             the
             Heathens
             .
             The
             like
             is
             said
             by
             Epiphanius
             in
             his
             Twenty-seventh
             Heresie
             ;
             and
             
             by
             Theodoret
             ,
             in
             his
             first
             Book
             of
             Heretical
             Fables
             ,
             where
             he
             informeth
             us
             ,
             that
             
             Simon
             's
             Statue
             was
             like
             to
             that
             of
             
             Jupiter's
             ,
             and
             
             Helen's
             like
             to
             that
             of
             
             Minerva's
             ;
             and
             that
             they
             were
             worshipped
             with
             Sacrifice
             and
             Incense
             .
             The
             same
             is
             written
             by
             St.
             Austin
             a
             ,
             who
             further
             mentions
             b
             the
             Idolatry
             of
             Marcellina
             ,
             one
             of
             that
             Sect
             ,
             who
             worshipped
             together
             with
             the
             Images
             before
             remembred
             ,
             the
             Statue
             of
             Homer
             .
             I
             will
             end
             this
             Discourse
             of
             the
             Idolatry
             of
             the
             Gnosticks
             ,
             with
             the
             following
             words
             of
             the
             very
             learned
             Mr.
             Thorndike
             c
             .
             
               For
               the
               Idolatry
               of
               the
               Gnosticks
               (
               which
               I
               am
               confident
               is
               mentioned
               in
               divers
               Texts
               of
               the
               new
               Testament
               )
               it
               may
               well
               be
               counted
               the
               Idolatry
               of
               the
               Pagans
               ,
               though
               pretending
               to
               be
               Christians
               .
               Because
               they
               did
               not
               stick
               to
               exercise
               the
               same
               Idolatry
               when
               occasion
               was
               offered
               ;
               though
               they
               had
               their
               own
               Idolatries
               besides
               ;
               whether
               peculiar
               to
               their
               several
               Religions
               ,
               or
               as
               Magicians
               .
            
          
        
         
           
             PART
             2.
             
             
               Of
               the
               Idolatry
               of
               the
            
             Manichees
             .
          
           
             WIth
             the
             Gnosticks
             I
             will
             join
             the
             Manichees
             ,
             both
             agreeing
             in
             obscene
             Superstitions
             d
             ,
             and
             in
             the
             worship
             of
             the
             principal
             evil
             Daemon
             ;
             and
             both
             being
             branches
             from
             the
             same
             Magical
             Trunk
             of
             Pythagorean
             Philosophy
             .
             Cubricus
             or
             Manes
             took
             the
             occasion
             of
             his
             Heresie
             from
             his
             Marriage
             with
             the
             Widow
             of
             Terbinthus
             ,
             who
             died
             in
             exercising
             his
             Magical
             Tricks
             .
             Terbinthus
             ,
             who
             also
             disguis'd
             himself
             in
             Persia
             under
             the
             name
             of
             Budda
             ,
             deriv'd
             his
             folly
             from
             his
             Master
             Scythianus
             a
             Saracen
             in
             
               Egypt
               .
               Scythianus
            
             was
             learned
             in
             the
             Writings
             of
             the
             Grecians
             ,
             and
             wrote
             four
             Books
             of
             Pythagorean
             Magick
             .
             And
             
               Lucas
               Holstenius
            
             rightly
             observeth
             e
             ,
             that
             the
             twofold
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             of
             
             the
             Pythagoreans
             which
             comprehendeth
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             ,
             the
             contrary
             combinations
             of
             the
             principles
             of
             unity
             and
             division
             ,
             was
             the
             root
             of
             the
             two
             contrary
             Manichaean
             Powers
             .
             These
             Pythagoras
             learned
             from
             the
             Egyptians
             ,
             who
             besides
             a
             good
             principle
             own'd
             Typhon
             (
             called
             also
             
               Seth
               ,
               Bebon
            
             ,
             and
             Smy
             )
             a
             principle
             of
             Evil
             and
             Tyranny
             .
          
           
             For
             Manes
             ,
             he
             strain'd
             the
             conceit
             of
             the
             Pythagorean
             Soul
             of
             the
             World
             to
             such
             a
             degree
             of
             extravagance
             ,
             that
             he
             plac'd
             a
             perceptive
             spirit
             ,
             (
             as
             Epiphanius
             noteth
             )
             in
             every
             Creature
             .
             He
             would
             not
             so
             much
             as
             break
             his
             Bread
             ,
             or
             cut
             a
             Pot-herb
             ,
             though
             he
             had
             cruelty
             enough
             to
             eat
             them
             .
             For
             certainly
             if
             Bread
             were
             still
             alive
             after
             grinding
             and
             baking
             ,
             it
             remained
             so
             in
             the
             broken
             pieces
             of
             it
             .
             But
             how
             wild
             a
             flight
             does
             mans
             fancy
             take
             ,
             when
             it
             moves
             it self
             only
             upon
             its
             own
             wings
             !
          
           
             I
             do
             not
             recall
             any
             passage
             in
             History
             which
             sheweth
             concerning
             this
             monstrous
             Heretick
             ,
             that
             he
             either
             prayed
             or
             sacrificed
             to
             this
             principle
             of
             evil
             .
             If
             he
             did
             neither
             ,
             he
             yet
             made
             an
             Idol
             of
             it
             by
             exalting
             it
             in
             his
             mind
             ,
             to
             that
             undue
             supremacy
             .
             And
             on
             the
             other
             hand
             ,
             he
             turned
             the
             Author
             of
             all
             good
             into
             another
             Idol
             .
             For
             as
             we
             are
             instructed
             by
             Theodoret
             in
             his
             first
             Book
             of
             Heretical
             Fables
             ,
             he
             confined
             that
             Principle
             to
             three
             quarters
             of
             the
             World
             ,
             bestowing
             the
             Southern
             parts
             upon
             Matter
             ,
             the
             dark
             Principle
             ,
             or
             the
             Devil
             .
             He
             likewise
             sacrilegiously
             robbed
             God
             of
             that
             part
             of
             his
             Providence
             which
             dispenseth
             righteous
             judgments
             .
             Further
             ,
             as
             the
             same
             Theodoret
             relateth
             ,
             he
             sometimes
             called
             the
             Sun
             and
             Moon
             his
             Deities
             .
             Sometimes
             he
             called
             the
             Sun
             ,
             Christ
             ;
             and
             prov'd
             it
             as
             Enthusiasts
             prove
             their
             Dreams
             ,
             by
             the
             Eclipse
             it
             suffered
             at
             his
             Crucifixion
             .
             Sometimes
             he
             maintained
             them
             to
             be
             two
             Ships
             which
             conveyed
             the
             Souls
             which
             depart
             hence
             ,
             
             from
             Matter
             to
             Light.
             With
             reason
             then
             did
             St.
             Austin
             a
             thus
             confess
             his
             Manichaean
             impiety
             ;
             
               My
               vain
               fantasm
               and
               my
               error
               was
               [
               then
               ]
               my
               God.
               
            
             But
             of
             the
             Gnostick
             and
             Manichaean
             extravagance
             enough
             .
             I
             I
             come
             in
             the
             next
             place
             to
             speak
             of
             people
             much
             more
             sober
             ,
             and
             yet
             not
             without
             a
             mixture
             of
             madness
             .
          
        
      
       
         
           
             CHAP.
             IX
          
           .
           Of
           the
           Idolatry
           with
           which
           the
           Arians
           and
           Socinians
           are
           charged
           .
        
         
           
             PART
             1.
             
          
           
             THE
             Honour
             of
             God
             under
             Christianity
             can
             be
             by
             none
             secured
             but
             by
             such
             who
             acknowledg
             the
             Godhead
             of
             his
             Son.
             The
             Gentiles
             not
             understanding
             this
             truth
             ,
             but
             looking
             upon
             Christ
             as
             in
             the
             flesh
             ,
             without
             any
             Personal
             union
             of
             it
             to
             a
             subsistence
             in
             the
             Godhead
             ,
             reproached
             the
             Christians
             for
             their
             worship
             of
             him
             .
             And
             they
             made
             this
             to
             be
             the
             cause
             why
             the
             Heavenly
             Powers
             were
             angry
             with
             them
             ,
             (
             as
             they
             judged
             )
             and
             afflicted
             them
             with
             persecution
             ;
             because
             they
             put
             up
             daily
             prayers
             to
             one
             that
             had
             been
             a
             man
             ,
             and
             one
             that
             died
             on
             a
             Cross
             b
             ;
             though
             the
             objection
             held
             against
             their
             Hercules
             ,
             and
             many
             other
             of
             their
             Deities
             ,
             who
             once
             were
             men
             ,
             and
             died
             in
             pain
             and
             shame
             c
             .
             What
             else
             was
             AEsculapius
             whom
             their
             Jove
             (
             themselves
             confessing
             it
             )
             smote
             with
             his
             Thunder
             d
             ?
             Had
             they
             known
             Christ
             to
             have
             been
             a
             Divine
             person
             incarnate
             ,
             they
             would
             have
             worshipped
             him
             themselves
             ,
             and
             own'd
             him
             as
             the
             only
             substitute
             whom
             the
             Father
             could
             have
             so
             used
             without
             diminution
             of
             the
             Divine
             honour
             .
             Hence
             St.
             Paul
             maketh
             the
             confessing
             of
             Jesus
             
             to
             be
             the
             supreme
             Lord
             ,
             to
             whom
             all
             things
             in
             Heaven
             and
             Earth
             ,
             and
             under
             the
             Earth
             are
             to
             do
             obeisance
             ,
             to
             be
             a
             duty
             that
             promoteth
             the
             glory
             of
             God
             the
             Father
             a
             .
          
           
             This
             glory
             the
             Arians
             and
             Socinians
             are
             said
             to
             diminish
             ;
             and
             they
             are
             the
             persons
             whom
             I
             am
             next
             to
             consider
             .
          
           
             Arius
             the
             Lybian
             ,
             a
             Priest
             of
             Alexandria
             is
             accused
             by
             the
             Fathers
             ,
             both
             as
             an
             Heretick
             ,
             and
             as
             an
             Idolater
             ;
             and
             his
             Idolatry
             is
             charged
             upon
             him
             as
             the
             just
             ●…onsequence
             of
             his
             Heretical
             opinion
             .
             And
             Irenaeus
             hath
             observed
             concerning
             most
             Heresies
             b
             ,
             
               That
               the
               maintainers
               of
               them
               do
               acknowledg
               one
               God
               ,
               yet
               by
               their
               corrupt
               mind
               do
               so
               alter
               the
               notion
               of
               him
               ,
               that
               they
               become
               ungrateful
               to
               him
               that
               made
               them
               ,
               as
               did
               the
               Gentiles
               by
               their
               Idolatry
               .
            
             Arius
             heated
             by
             the
             Dispute
             betwixt
             Bishop
             Alexander
             and
             himself
             ,
             maintained
             at
             length
             with
             obstinacy
             and
             uproar
             ,
             that
             Christ
             had
             a
             beginning
             of
             his
             existence
             :
             That
             there
             was
             a
             time
             when
             he
             was
             not
             ,
             though
             he
             was
             before
             the
             world
             :
             That
             he
             was
             not
             (
             what
             Origen
             or
             Maximus
             c
             called
             him
             )
             the
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             ]
             Consubstantial
             Word
             of
             the
             Father
             :
             That
             he
             was
             therefore
             not
             the
             one
             Deity
             ,
             the
             God
             of
             Israel
             ,
             but
             a
             made
             or
             created
             God
             :
             And
             that
             the
             Father
             ,
             or
             true
             God
             ,
             did
             by
             him
             ,
             as
             by
             his
             instrument
             create
             all
             other
             things
             .
             Servetus
             ,
             if
             I
             well
             remember
             his
             opinions
             ,
             was
             a
             man
             yet
             much
             more
             extravagant
             than
             Arius
             ,
             for
             he
             conceived
             Christ
             to
             be
             a
             Divine
             Light
             d
             which
             God
             used
             as
             his
             Instrument
             in
             making
             the
             World
             ;
             and
             his
             flesh
             to
             be
             made
             out
             of
             the
             very
             substance
             of
             God
             e
             .
             And
             by
             that
             which
             I
             have
             seen
             of
             his
             ,
             I
             judg
             him
             fitter
             to
             have
             been
             chained
             up
             as
             a
             mad-man
             than
             burnt
             as
             an
             Heretick
             .
             Arius
             had
             his
             flaws
             too
             ,
             but
             with
             much
             more
             consistence
             .
             He
             having
             thus
             degraded
             Christ
             into
             the
             condition
             of
             a
             
             creature
             ,
             was
             for
             that
             reason
             condemned
             as
             an
             Heretick
             .
             And
             because
             he
             still
             worshipped
             Christ
             with
             Divine
             incommunicable
             honour
             ,
             he
             was
             also
             accused
             of
             Idolatry
             .
             Amongst
             his
             Accusers
             a
             Athanasius
             is
             one
             of
             the
             principal
             ,
             and
             he
             is
             frequent
             and
             earnest
             in
             his
             declamations
             against
             him
             .
          
           
             In
             his
             first
             Oration
             against
             the
             Arians
             b
             ,
             there
             is
             a
             discourse
             which
             appertaineth
             to
             the
             present
             occasion
             ;
             and
             this
             is
             the
             meaning
             of
             it
             :
             
               The
               Apostle
               rebuketh
               the
               Gentiles
               for
               worshipping
               the
               Creation
               c
               ,
               saying
               ,
               
                 That
                 they
                 served
                 the
                 Creature
                 besides
              
               [
               or
               ,
               as
               the
               Translator
               renders
               it
               d
               ,
               
                 before
                 ]
                 God
              
               e
               
                 the
                 Creator
              
               .
               And
               these
               [
               to
               wit
               ,
               the
               Arians
               ]
               affirming
               of
               the
               Lord
               that
               he
               is
               a
               creature
               ,
               and
               serving
               him
               [
               or
               giving
               him
               f
               Latria
               ]
               as
               a
               creature
               ,
               how
               differ
               they
               from
               the
               Gentiles
               ?
               How
               can
               it
               be
               ,
               if
               so
               they
               think
               ,
               that
               the
               accusation
               of
               St.
               Paul
               before
               cited
               shall
               not
               also
               appertain
               unto
               them
               ?
            
          
           
             Such
             again
             is
             his
             discourse
             in
             his
             fourth
             Oration
             g
             ,
             and
             this
             is
             the
             scope
             of
             it
             :
             
               If
               there
               be
               not
               such
               a
               Logos
               [
               or
               ,
               co-essential
               Word
               ]
               as
               we
               speak
               of
               ;
               if
               ,
               from
               not
               being
               it
               came
               into
               being
               ,
               and
               was
               made
               a
               creature
               ;
               it
               is
               either
               not
               true
               God
               (
               seeing
               'tis
               in
               the
               number
               of
               created
               Beings
               )
               ;
               or
               ,
               if
               by
               the
               power
               of
               Truth
               in
               Scripture
               they
               are
               forced
               to
               confess
               it
               to
               be
               true
               God
               ,
               then
               they
               acknowledg
               two
               Deities
               ,
               the
               one
               the
               Creator
               ,
               the
               other
               a
               Creature
               :
               Then
               serve
               they
               two
               Masters
               ,
               the
               one
               uncreated
               ,
               the
               other
               created
               :
               Then
               have
               they
               two
               Creeds
               ,
               one
               in
               which
               they
               profess
               to
               believe
               the
               true
               God
               ,
               the
               other
               in
               which
               they
               own
               a
               Deity
               made
               and
               formed
               by
               themselves
               ,
               and
               called
               God.
               It
               further
               of
               necessity
               followeth
               ,
               that
               whilst
               in
               this
               blind
               manner
               they
               worship
               the
               uncreated
               God
               ,
               they
               contend
               against
               him
               that
               is
               created
               ;
               and
               that
               [
               on
               the
               other
               hand
               ]
               whilst
               
               they
               turn
               to
               the
               Creature
               ,
               they
               forget
               the
               Creator
               .
               For
               it
               is
               not
               possible
               ,
               by
               reason
               of
               the
               different
               natures
               and
               powers
               of
               these
               two
               ,
               to
               discern
               the
               one
               in
               the
               other
               .
               They
               therefore
               who
               are
               of
               this
               opinion
               ,
               do
               plainly
               join
               [
               or
               confound
               ]
               many
               Gods
               together
               .
               For
               this
               is
               the
               wickedness
               of
               them
               who
               depart
               from
               one
               God.
               Why
               then
               do
               not
               the
               Arians
               whilst
               they
               are
               of
               the
               same
               mind
               ,
               number
               themselves
               among
               the
               Greeks
               [
               or
               Gentiles
               ]
               ?
               for
               they
               as
               well
               as
               these
               worship
               the
               Creature
               above
               [
               or
               besides
               ]
               God
               who
               created
               all
               things
               .
               But
               they
               in
               order
               to
               the
               circumventing
               of
               the
               simple
               ,
               avoid
               the
               name
               of
               Gentile
               a
               ,
               yet
               are
               of
               the
               same
               mind
               with
               them
               .
               For
               that
               common
               Sophism
               of
               theirs
               ,
               
                 We
                 profess
                 not
                 Two
                 Uncreated
              
               ,
               is
               plainly
               a
               delusion
               of
               the
               vulgar
               .
               For
               whilst
               they
               say
               ,
               they
               do
               not
               maintain
               two
               Uncreated
               ,
               they
               set
               up
               two
               Deities
               :
               Two
               of
               a
               different
               nature
               ,
               one
               Uncreated
               ,
               and
               one
               Created
               .
               Now
               if
               the
               Heathens
               worship
               one
               uncreated
               Deity
               ,
               and
               many
               created
               ones
               ;
               and
               these
               
                 [
                 Arians
              
               ]
               one
               uncreated
               ,
               and
               one
               created
               ;
               neither
               is
               there
               in
               that
               respect
               any
               great
               difference
               betwixt
               them
               and
               the
               Heathens
               ;
               whilst
               he
               that
               is
               thought
               by
               them
               to
               be
               created
               ,
               is
               one
               of
               the
               multitude
               of
               the
               Heathen-gods
               ;
               and
               the
               Heathen-gods
               are
               of
               the
               same
               [
               finite
               ]
               nature
               with
               that
               one
               of
               theirs
               ,
               and
               in
               like
               manner
               Creatures
               .
            
             The
             like
             Argument
             is
             maintained
             by
             this
             Father
             in
             that
             short
             Oration
             against
             the
             Arians
             ,
             which
             we
             find
             about
             the
             beginning
             of
             his
             second
             Volume
             b
             .
             But
             the
             Transcription
             of
             every
             thing
             of
             this
             nature
             which
             occurreth
             in
             his
             Works
             ,
             would
             be
             a
             burthen
             both
             to
             the
             Reader
             and
             my self
             ;
             and
             a
             burthen
             so
             much
             the
             heavier
             ,
             because
             the
             same
             sense
             is
             repeated
             so
             very
             often
             ,
             though
             in
             variety
             of
             phrase
             .
          
           
             The
             charge
             of
             Idolatry
             has
             been
             likewise
             drawn
             up
             
             against
             the
             Socinians
             ,
             called
             the
             Modern
             Arians
             ,
             the
             
             Ariano-Baptists
             
               (
               a
               )
            
             ,
             and
             the
             Arians
             of
             Poland
             .
             Both
             Arians
             and
             Socinians
             herein
             consent
             ,
             that
             they
             deny
             the
             natural
             Divinity
             of
             Christ
             ,
             though
             in
             other
             Doctrines
             they
             differ
             very
             widely
             ;
             and
             very
             much
             in
             their
             explication
             of
             that
             opinion
             in
             which
             they
             principally
             agree
             .
             For
             Arius
             maintained
             the
             praeexistence
             of
             the
             
               Logos
               (
               b
            
             )
             before
             the
             foundation
             of
             the
             World
             ;
             whilst
             Socinus
             dateth
             the
             very
             being
             of
             Christ
             from
             the
             Conception
             of
             the
             Virgin.
             Some
             Arians
             maintained
             a
             likeness
             in
             the
             substance
             of
             Christ
             to
             that
             of
             Gods
             ;
             though
             others
             called
             him
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             ]
             one
             of
             a
             different
             substance
             .
             Sandius
             c
             thinketh
             that
             Arius
             himself
             believed
             the
             Son
             and
             Spirit
             to
             be
             specifically
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             with
             the
             Father
             .
             That
             is
             his
             mistake
             ,
             and
             it
             is
             not
             the
             only
             one
             which
             he
             has
             committed
             .
             We
             read
             otherwise
             of
             him
             in
             Socrates
             the
             Historian
             .
             In
             him
             Alexander
             d
             reporteth
             this
             to
             be
             the
             Dogma
             of
             Arius
             ,
             that
             Christ
             was
             not
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Also
             that
             the
             Son
             of
             God
             had
             liberty
             of
             sinning
             .
             This
             latter
             he
             might
             sometimes
             speak
             ,
             when
             the
             heat
             of
             disputation
             inclined
             him
             to
             rave
             .
             But
             it
             was
             his
             fixed
             opinion
             ,
             that
             the
             Essence
             of
             God
             was
             perfectly
             invisible
             ;
             and
             that
             the
             Essence
             of
             the
             Son
             was
             visible
             ,
             being
             created
             .
             [
             though
             in
             that
             he
             erred
             too
             ,
             no
             spirit
             being
             so
             ,
             nor
             the
             essence
             of
             the
             grossest
             body
             ]
             ;
             and
             consequently
             that
             his
             Essence
             was
             not
             of
             the
             same
             species
             with
             that
             of
             the
             Father
             e
             .
             Generally
             the
             Arians
             held
             it
             to
             be
             an
             Angelical
             ,
             rather
             than
             a
             Divine
             nature
             .
             But
             Socinus
             doth
             degrade
             it
             further
             still
             ,
             and
             will
             have
             Christ
             be
             a
             mere
             man
             ,
             or
             innocent
             Prophet
             .
             And
             how
             wide
             soever
             the
             distance
             was
             betwixt
             Alexander
             or
             Athanasius
             ,
             and
             the
             Heretick
             Arius
             ;
             yet
             of
             this
             I
             am
             confident
             that
             they
             would
             all
             have
             joined
             ,
             had
             that
             new
             Scheme
             of
             pretended
             Christianity
             been
             then
             extant
             ,
             in
             suppressing
             or
             burning
             the
             
             Racovian
             Catechism
             .
             Arius
             had
             much
             the
             better
             Creed
             ,
             Socinus
             somewhat
             the
             better
             temper
             ,
             and
             the
             greater
             command
             over
             his
             passions
             .
             But
             both
             have
             much
             disturbed
             the
             Christian
             Church
             ,
             and
             both
             have
             been
             accused
             of
             Heresie
             ,
             Schism
             ,
             and
             Idolatry
             .
          
           
             That
             this
             last
             crime
             was
             charged
             on
             Arius
             ,
             hath
             been
             shewed
             already
             .
             And
             I
             will
             further
             shew
             that
             Socinus
             also
             hath
             been
             accused
             of
             it
             .
             This
             being
             done
             ,
             I
             will
             then
             consider
             of
             the
             justice
             of
             the
             charge
             ,
             with
             respect
             both
             to
             Arius
             and
             Socinus
             .
          
           
             When
             I
             speak
             of
             the
             Idolatry
             of
             the
             Arians
             and
             Socinians
             ,
             I
             mean
             not
             the
             worship
             of
             Statues
             ,
             or
             of
             Daemons
             ;
             unless
             the
             Logos
             ,
             as
             they
             have
             fashioned
             him
             ,
             be
             to
             be
             reputed
             as
             one
             of
             them
             :
             For
             most
             true
             is
             that
             saying
             of
             St.
             Austin
             a
             in
             his
             Questions
             on
             Joshuah
             :
             
               Whosoever
               feigneth
               in
               his
               mind
               such
               a
               God
               as
               is
               not
               God
               ,
               the
               same
               carrieth
               in
               his
               heart
               a
               strange
               and
               false
               God.
               
            
             And
             this
             I
             have
             called
             negative
             Idolatry
             ,
             in
             the
             definition
             of
             that
             false
             worship
             .
          
           
             The
             Socinians
             are
             so
             far
             from
             the
             worship
             of
             Hero's
             ,
             their
             Christ
             excepted
             ,
             that
             they
             maintain
             the
             sleep
             of
             the
             Soul
             ;
             and
             Brenius
             some-where
             maketh
             its
             Dormitory
             some
             Particle
             of
             the
             Blood.
             The
             Author
             of
             the
             little
             Book
             called
             
               Disquisitio
               Brevis
            
             b
             ,
             proposeth
             the
             Doctrine
             of
             the
             Souls
             Insensibility
             as
             a
             means
             of
             removing
             those
             of
             Purgatory
             ,
             and
             of
             the
             Invocation
             of
             Saints
             .
             And
             for
             the
             practice
             which
             conformeth
             it self
             to
             this
             latter
             Doctrine
             ,
             he
             calleth
             it
             a
             
               very
               wicked
               Idolatry
            
             .
             In
             that
             crime
             if
             they
             offend
             ,
             it
             is
             upon
             their
             account
             of
             the
             Invocation
             of
             Christ
             ;
             whilst
             from
             a
             God
             they
             have
             changed
             him
             into
             a
             Saint
             of
             the
             highest
             order
             .
             And
             this
             is
             the
             Particular
             wherein
             Socinus
             is
             accused
             by
             
               Franciscus
               Davidis
            
             ,
             who
             having
             swallow'd
             the
             first
             error
             ,
             which
             rejecteth
             the
             Essential
             Divinity
             of
             Christ
             ,
             did
             in
             pursuance
             of
             it
             (
             for
             one
             false
             way
             does
             
             mislead
             to
             many
             others
             )
             deny
             the
             lawfulness
             of
             his
             worship
             .
             And
             though
             Socinus
             hath
             against
             him
             very
             firmly
             proved
             the
             lawfulness
             of
             adoring
             Christ
             ,
             yet
             for
             his
             consequence
             [
             that
             Christ
             being
             but
             a
             Creature
             by
             essence
             ,
             is
             not
             to
             be
             worshipped
             as
             they
             pretend
             to
             adore
             him
             ]
             ,
             he
             hath
             only
             evaded
             the
             force
             of
             it
             by
             the
             subtlety
             of
             his
             wit
             :
             A
             wit
             so
             able
             to
             turn
             it self
             into
             all
             shapes
             and
             figures
             a
             ,
             that
             it
             could
             scarce
             be
             held
             fast
             by
             demonstration
             it self
             .
          
        
         
           
             PART
             2.
             
             
               Of
               the
               Idolatry
               of
               the
            
             Arians
             .
          
           
             WE
             see
             then
             that
             the
             Arians
             both
             ancient
             and
             modern
             have
             been
             accused
             as
             Idolaters
             .
             But
             because
             every
             man
             would
             be
             guilty
             if
             accusation
             were
             a
             crime
             ;
             it
             will
             in
             the
             next
             place
             be
             a
             piece
             of
             justice
             ,
             to
             inquire
             into
             the
             grounds
             upon
             which
             the
             Accusers
             usually
             proceed
             .
             And
             here
             I
             will
             first
             consider
             apart
             ,
             the
             things
             with
             which
             they
             are
             severally
             charged
             ;
             and
             then
             those
             things
             together
             in
             which
             they
             are
             together
             blamed
             ;
             and
             declare
             the
             grounds
             and
             reasons
             on
             which
             they
             are
             in
             all
             these
             respects
             condemned
             .
          
           
             That
             which
             seemeth
             to
             me
             in
             this
             point
             criminal
             in
             the
             Arians
             ,
             and
             not
             in
             the
             Socinians
             ,
             is
             the
             worship
             of
             Christ
             as
             Creator
             of
             the
             World.
             They
             took
             those
             places
             of
             Scripture
             which
             ascribe
             to
             the
             Son
             of
             God
             the
             making
             of
             the
             Universe
             ,
             as
             they
             plainly
             sound
             ;
             and
             either
             wanted
             such
             confidence
             as
             the
             Socinians
             ,
             or
             rather
             such
             Grammatical
             subtlety
             ,
             by
             which
             they
             wrested
             them
             to
             a
             very
             different
             sense
             .
             The
             places
             of
             Scripture
             which
             I
             mean
             ,
             are
             such
             as
             these
             :
             
               All
               things
               were
               made
            
             b
             
               by
               [
               the
               Word
               ]
               ,
               and
               without
               him
               was
               not
               any
               thing
               made
               that
               was
               made
               .
               Christ
               is
               the
               Image
               of
               the
               invisible
               God
            
             c
             ,
             
               the
               first-born
               of
               every
               Creature
               .
               For
               in
               [
               or
               by
               ]
               
               him
               were
               all
               things
               created
               that
               are
               in
               Heaven
               ,
               and
               that
               are
               in
               Earth
               ,
               visible
               and
               invisible
               ;
               whether
               they
               be
               Thrones
               or
               Dominions
               ,
               or
               Principalities
               ,
               or
               Powers
               .
               All
               things
               were
               created
               by
               him
               ,
               and
               for
               him
               .
               And
               he
               is
               before
               all
               things
               ,
               and
               by
               him
               all
               things
               consist
               .
            
             These
             words
             ,
             together
             with
             all
             other
             places
             of
             a
             like
             nature
             ,
             the
             Socinians
             do
             industriously
             and
             violently
             draw
             to
             a
             scope
             ,
             at
             which
             they
             were
             never
             aimed
             a
             .
             It
             is
             true
             that
             the
             aim
             of
             St.
             Paul
             in
             the
             place
             now
             cited
             ,
             has
             not
             been
             so
             particularly
             and
             critically
             discerned
             by
             some
             of
             the
             most
             Catholick
             Commentators
             .
             But
             in
             general
             all
             of
             them
             well
             understood
             that
             these
             Expressions
             ,
             
               [
               The
               Worlds
               ;
               Things
               visible
               and
               invisible
               ;
               all
               things
               that
               were
               made
               ;
               things
               in
               Heaven
               ,
               and
               things
               on
               Earth
               ]
               ,
            
             were
             such
             as
             no
             Jews
             or
             Christians
             commonly
             used
             ,
             in
             speaking
             of
             the
             founding
             the
             Christian
             Church
             ,
             and
             making
             the
             new
             world
             of
             the
             Gospel
             .
             And
             where
             it
             is
             said
             ,
             
               That
               every
               house
               is
               built
               by
               some
               man
               ,
               but
               he
               that
               built
               all
               things
               is
               God
            
             b
             ;
             there
             to
             interpret
             it
             after
             this
             fashion
             ,
             of
             Gods
             revealing
             the
             Christian
             Oeconomy
             ,
             as
             they
             may
             if
             they
             please
             ;
             (
             for
             the
             same
             Key
             may
             serve
             for
             all
             such
             places
             )
             ,
             is
             an
             absurd
             Comment
             which
             hath
             no
             need
             of
             confutation
             .
             But
             with
             them
             ,
             who
             have
             denied
             first
             the
             Satisfaction
             of
             Christ
             ,
             and
             for
             the
             sake
             of
             that
             error
             ,
             his
             Divinity
             ;
             and
             then
             for
             the
             sake
             of
             that
             second
             error
             ,
             his
             Praeexistence
             and
             Creative
             power
             ;
             The
             beginning
             of
             the
             Logos
             is
             at
             the
             beginning
             of
             the
             Gospel
             ;
             and
             the
             Creation
             of
             all
             things
             is
             the
             new
             Creation
             in
             Evangelical
             truth
             and
             righteousness
             ;
             how
             harshly
             soever
             these
             Interpretations
             sound
             to
             the
             ears
             of
             the
             Judicious
             .
             Why
             go
             they
             not
             on
             ,
             and
             say
             ,
             that
             God
             is
             called
             the
             Creator
             of
             Israel
             ,
             and
             therefore
             may
             mean
             the
             first
             words
             of
             the
             Book
             of
             Genesis
             of
             that
             people
             ,
             and
             not
             of
             the
             Material
             World
             ?
             Why
             do
             not
             they
             Comment
             in
             this
             manner
             on
             the
             words
             in
             the
             
               Acts
               ,
               
               God
               that
               made
               the
               World
            
             a
             ,
             
               and
               all
               things
               therein
            
             ,
             [
             that
             is
             ,
             the
             Gospel
             with
             all
             its
             appurtenancies
             ]
             ,
             
               seeing
               that
               he
               is
               Lord
               of
               Heaven
               and
               Earth
               ,
            
             [
             that
             is
             ,
             of
             the
             new
             Evangelical
             Heaven
             and
             Earth
             ,
             wherein
             dwelleth
             righteousness
             ]
             ,
             
               dwelleth
               not
               in
               Temples
               made
               with
               hands
               .
            
          
           
             They
             err
             who
             think
             the
             Apostle
             in
             that
             place
             to
             the
             Colossians
             ,
             did
             in
             Allegorical
             manner
             allude
             to
             Moses
             .
             No
             ,
             he
             plainly
             opposeth
             himself
             to
             Gnosticism
             ,
             which
             was
             then
             on
             foot
             ,
             though
             put
             afterwards
             into
             many
             new
             dresses
             ;
             and
             to
             the
             Simonian
             Scheme
             of
             the
             world
             ,
             more
             like
             to
             that
             of
             Pythagoras
             than
             that
             of
             Moses
             ;
             though
             Moses
             has
             been
             thought
             to
             Platonize
             ,
             as
             some
             speak
             ;
             which
             to
             me
             does
             not
             so
             plainly
             appear
             from
             the
             words
             he
             has
             left
             us
             .
             St.
             Paul
             calleth
             Christ
             ,
             the
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             ]
             
               Image
               of
               God
               ,
               and
               the
            
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             ]
             
               first-born
               of
               every
               creature
            
             ;
             not
             thereby
             affirming
             ,
             that
             Christ
             was
             not
             very
             God
             but
             his
             first
             creature
             of
             a
             different
             substance
             ;
             but
             opposing
             him
             to
             [
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             to
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             the
             Images
             and
             the
             Beginning
             of
             the
             
               Platonick
               Simonians
            
             b
             .
             He
             therefore
             seems
             to
             me
             to
             speak
             to
             this
             effect
             .
             
               You
               boast
               of
               I
               know
               not
               what
               first-borns
               and
               Beginnings
               ,
               which
               created
               other
               things
               .
               Behold
               here
               the
               true
               First-born
               and
               Beginning
               ,
               who
               indeed
               made
               the
               World.
               
            
             [
             Thus
             Ignatius
             c
             opposeth
             to
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             of
             the
             Gnosticks
             ,
             the
             Son
             of
             God
             ;
             affirming
             that
             there
             was
             one
             God
             of
             the
             Old
             and
             New
             Testament
             ,
             and
             one
             Mediator
             betwixt
             God
             and
             Men
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             for
             the
             creating
             and
             governing
             of
             all
             things
             :
             and
             those
             who
             believe
             otherwise
             ,
             he
             in
             the
             following
             Page
             condemneth
             as
             the
             Disciples
             of
             
               Simon
               Magus
               .
            
             ]
             The
             Thrones
             ,
             Dominions
             ,
             Principalities
             ,
             Powers
             ,
             mentioned
             in
             the
             next
             Verse
             ,
             are
             in
             like
             manner
             opposed
             to
             the
             Principles
             or
             Angels
             ,
             
             which
             those
             Hereticks
             fancied
             to
             be
             subordinate
             Creators
             and
             Governours
             of
             the
             visible
             World.
             Epiphanius
             in
             his
             Twenty-third
             Heresie
             of
             the
             Saturnilians
             a
             ,
             declareth
             their
             odd
             opinion
             concerning
             one
             Unknown
             Father
             ,
             and
             the
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             ]
             the
             Virtues
             ,
             Principalities
             and
             Powers
             ,
             made
             by
             him
             ;
             and
             of
             the
             inferior
             creatures
             made
             by
             them
             .
             And
             in
             his
             Twenty-sixth
             Heresie
             of
             the
             Gnosticks
             ,
             he
             setteth
             down
             the
             order
             of
             their
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             ]
             Heavenly
             Principalities
             :
             How
             little
             now
             do
             these
             names
             differ
             from
             the
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             ]
             Dominions
             ;
             the
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             ]
             Principalities
             ;
             the
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             ]
             Powers
             ,
             of
             St.
             Paul
             the
             Apostle
             ?
             And
             that
             Apostle
             doth
             no
             more
             assert
             in
             this
             place
             the
             creation
             of
             such
             Orders
             ,
             than
             he
             doth
             the
             making
             of
             the
             
               Gnostick
               AEons
            
             in
             the
             first
             Chapter
             to
             the
             Hebrews
             ,
             where
             he
             affirmeth
             of
             Christ
             that
             he
             made
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             In
             such
             places
             he
             said
             in
             effect
             that
             the
             Logos
             was
             the
             true
             Principle
             which
             they
             mistook
             in
             their
             notion
             ,
             and
             miscalled
             by
             other
             names
             ,
             though
             they
             were
             in
             a
             kind
             of
             pursuit
             of
             him
             ,
             but
             in
             the
             dark
             ,
             and
             in
             false
             ways
             :
             That
             it
             was
             he
             that
             made
             the
             World
             visible
             and
             intellectual
             ,
             by
             what
             names
             soever
             they
             called
             it
             ,
             or
             into
             what
             Classes
             soever
             they
             had
             disposed
             it
             ;
             and
             that
             this
             was
             not
             the
             effect
             of
             any
             such
             powers
             as
             they
             dreamed
             of
             ,
             they
             having
             no
             existence
             but
             in
             the
             shadows
             of
             their
             own
             imagination
             .
          
           
             In
             the
             following
             Chapter
             b
             ,
             he
             opposeth
             the
             Principles
             of
             Christian
             Religion
             to
             the
             Elements
             of
             their
             Philosophy
             .
             And
             in
             the
             next
             Verse
             c
             ,
             he
             opposeth
             to
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             of
             the
             Simonians
             ,
             the
             fulness
             of
             the
             Deity
             which
             dwelt
             in
             Christ.
             And
             after
             that
             d
             he
             twice
             mentioneth
             his
             Headship
             over
             all
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             Principalities
             and
             Powers
             :
             And
             thence
             he
             most
             aptly
             proceedeth
             to
             the
             condemnation
             of
             the
             worship
             of
             Angels
             e
             :
             For
             of
             them
             the
             Gnosticks
             made
             egregious
             Idols
             .
          
           
           
             I
             am
             the
             more
             confirmed
             in
             this
             Discourse
             upon
             St.
             
             Paul's
             words
             by
             those
             of
             Irenaeus
             :
             
               God
               (
               said
               he
               in
               his
               refutation
               a
               of
               the
               Gnostick
               Heresie
               )
               did
               make
               all
               things
               ,
               both
               visible
               and
               invisible
               ,
               sensible
               and
               intelligible
               ,
               —
               not
               by
               Angels
               ,
               or
               other
               Virtues
               ,
               —
               But
               by
               his
               Word
               and
               Spirit
               .
               —
               This
               God
               is
               neither
               Beginning
               ,
               nor
               Virtue
               ,
               nor
               Fulness
               :
            
             That
             is
             (
             as
             I
             suppose
             it
             was
             read
             in
             the
             Greek
             Copy
             ,
             which
             the
             Learned
             world
             much
             wanteth
             )
             
               neither
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               nor
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               nor
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               no
               Gnostick
               Principle
               ,
               but
               true
               and
               very
               God.
               
            
             Neither
             am
             I
             concerned
             at
             the
             Objection
             of
             those
             who
             ascribe
             these
             Terms
             to
             Valentinus
             ;
             for
             't
             is
             plain
             he
             was
             not
             b
             the
             Inventer
             .
             It
             appeareth
             by
             the
             studiousness
             of
             Socinus
             ,
             in
             order
             to
             the
             eluding
             of
             the
             force
             of
             such
             places
             ,
             that
             he
             believed
             an
             acknowledgment
             of
             Christ
             as
             Creator
             ,
             was
             in
             effect
             a
             confession
             of
             his
             Godhead
             .
             This
             then
             being
             by
             Arius
             granted
             ,
             and
             by
             Socinus
             denied
             ,
             that
             Christ
             created
             the
             Natural
             World
             ;
             it
             is
             that
             single
             point
             in
             which
             Arius
             apart
             from
             Socinus
             ,
             is
             chargeable
             with
             Idolatry
             .
             And
             certainly
             he
             is
             not
             accused
             upon
             slight
             and
             idle
             suspicion
             ,
             if
             the
             charge
             be
             drawn
             up
             against
             him
             ,
             either
             from
             Scripture
             or
             Reason
             .
          
           
             In
             the
             Scripture
             God
             himself
             doth
             prove
             himself
             to
             the
             World
             ,
             to
             be
             the
             true
             one
             God
             ,
             by
             his
             making
             of
             all
             things
             .
             In
             what
             other
             sense
             will
             any
             man
             ,
             whose
             prejudice
             does
             not
             bend
             him
             a
             contrary
             way
             ,
             interpret
             the
             following
             places
             ?
             
               Who
               hath
               measured
               out
            
             c
             
               the
               waters
               in
               the
               hollow
               of
               his
               hand
               ?
               and
               meted
               out
               the
               Heavens
               with
               a
               span
               ;
               and
               comprehended
               the
               dust
               of
               the
               Earth
               in
               a
               measure
               ;
               and
               weighed
               the
               Mountains
               in
               scales
               ,
               and
               the
               Hills
               in
               a
               ballance
               ?
               Who
               hath
               directed
               the
               spirit
               of
               the
               Lord
               ,
               or
               being
               his
               counseller
               hath
               taught
               Him
               ?
            
          
           
             
               Thus
               saith
            
             d
             
               the
               God
               ,
               the
               Lord
               ,
               he
               that
               created
               the
               
               Heavens
               ,
               and
               stretched
               them
               out
               ;
               He
               that
               spread
               forth
               the
               Earth
               ,
               and
               that
               which
               cometh
               out
               of
               it
               .
               He
               that
               giveth
               breath
               unto
               the
               people
               upon
               it
               ,
               and
               spirit
               to
               them
               that
               walk
               therein
               .
               I
               am
               the
               Lord
               ,
               that
               is
               my
               name
               ,
               and
               my
               Glory
               I
               will
               not
               give
               to
               another
               .
               —
               Thus
               saith
            
             a
             
               the
               Lord
               that
               created
               thee
               ,
               O
               Jacob
               ,
               and
               formed
               thee
               ,
               O
               Israel
               !
               Fear
               not
               .
               —
               Before
               me
               there
               was
               no
               God
               formed
               ,
               neither
               shall
               there
               be
               after
               me
               .
            
          
           
             
               The
               Lord
            
             b
             
               is
               the
               true
               God
               ,
               he
               is
               the
               living
               God
               ,
               and
               an
               everlasting
               King
               ,
            
             [
             or
             ,
             the
             King
             of
             Eternity
             .
             ]
             —
             
               Thus
               shall
               ye
               say
               unto
               them
               ,
            
             [
             the
             Nations
             ,
             ]
             
               The
               gods
               that
               have
               not
               made
               the
               Heavens
               and
               the
               Earth
               ,
               even
               they
               shall
               perish
               from
               the
               Earth
               ,
               and
               from
               under
               these
               Heavens
               .
               He
               hath
               made
               the
               Earth
               by
               his
               Power
               ;
               he
               hath
               established
               the
               World
               by
               his
               Wisdom
               ,
               and
               hath
               stretched
               out
               the
               Heavens
               by
               his
               Discretion
               .
            
          
           
             Thus
             speaketh
             the
             Scripture
             :
             In
             the
             next
             place
             let
             it
             be
             considered
             whether
             Reason
             can
             dissent
             from
             it
             .
             What
             notion
             will
             Reason
             give
             us
             of
             the
             true
             God
             ,
             if
             it
             supposeth
             such
             wisdom
             and
             power
             in
             a
             creature
             as
             can
             make
             the
             World
             ?
             For
             does
             not
             Reason
             thence
             collect
             her
             Idea
             of
             God
             ,
             conceiving
             of
             him
             as
             of
             the
             mighty
             and
             wise
             framer
             of
             the
             Universe
             ?
             thus
             the
             very
             Americans
             themselves
             ,
             I
             mean
             the
             Peruvians
             ,
             did
             call
             their
             supreme
             God
             by
             the
             name
             of
             
               Pachaia
               Chacic
            
             c
             which
             signifies
             as
             they
             tell
             us
             ,
             the
             Creator
             of
             Heaven
             and
             Earth
             .
          
           
             In
             this
             then
             Arius
             is
             particularly
             to
             be
             condemned
             ,
             in
             that
             he
             supposeth
             the
             Creator
             a
             Creature
             ,
             and
             yet
             professeth
             to
             worship
             him
             under
             the
             notion
             of
             the
             Maker
             of
             all
             things
             .
          
           
             It
             is
             true
             ,
             that
             Arius
             gave
             not
             to
             Christ
             the
             very
             same
             honour
             he
             did
             to
             the
             Father
             .
             And
             his
             Disciples
             in
             their
             Doxologies
             ,
             were
             wont
             in
             cunning
             manner
             ,
             to
             give
             Glory
             to
             the
             Father
             by
             the
             
             Son
             a
             .
             And
             such
             a
             Form
             Eusebius
             himself
             used
             b
             ;
             and
             we
             find
             it
             at
             the
             end
             of
             one
             of
             his
             Books
             against
             Sabellius
             :
             
               Glory
               be
               to
               the
               one
               unbegotten
               God
               ,
               by
               the
               one
               only
               begotten
               God
               the
               Son
               of
               God
               ,
               in
               one
               holy
               Spirit
               ,
               both
               now
               and
               always
               ,
               and
               through
               all
               Ages
               of
               Ages
               ,
               Amen
               .
            
          
           
             Neither
             do
             the
             Arians
             give
             any
             glory
             to
             Christ
             ,
             but
             that
             which
             they
             pretend
             to
             think
             enjoined
             by
             God
             the
             Father
             .
             But
             if
             Christ
             had
             been
             a
             Creature
             ,
             the
             Creator
             would
             not
             by
             any
             stamp
             of
             his
             Authority
             have
             raised
             him
             to
             the
             value
             of
             a
             natural
             God
             ;
             and
             such
             a
             God
             they
             honour
             ,
             whatsoever
             the
             terms
             be
             with
             which
             they
             darken
             their
             sense
             ;
             for
             he
             is
             honoured
             by
             them
             as
             Creator
             and
             Governour
             ,
             and
             dispenser
             of
             Grace
             .
          
        
         
           
             PART
             3.
             
             
               Of
               the
               Idolatry
               of
               the
            
             Socinians
             .
          
           
             THe
             point
             in
             which
             Socinus
             offendeth
             by
             himself
             ,
             is
             the
             Worship
             he
             giveth
             Christ
             whilst
             he
             maketh
             him
             but
             a
             man
             ;
             and
             such
             a
             man
             as
             is
             but
             a
             machine
             of
             animated
             and
             thinking
             Matter
             :
             for
             though
             he
             declineth
             not
             the
             word
             ,
             soul
             or
             spirit
             ,
             I
             cannot
             find
             at
             the
             bottom
             of
             his
             Hypothesis
             ,
             any
             distinct
             substance
             of
             a
             Soul
             in
             Christ.
             If
             that
             Principle
             had
             been
             believed
             by
             him
             ,
             why
             doth
             he
             suppose
             the
             Lord
             Jesus
             bereaved
             of
             all
             Perception
             as
             long
             as
             his
             Body
             remained
             lifeless
             in
             the
             Grave
             c
             ?
             Why
             do
             his
             Followers
             maintain
             that
             the
             dead
             do
             no
             otherwise
             live
             to
             God
             than
             as
             there
             is
             in
             him
             a
             firm
             purpose
             of
             their
             Resurrection
             d
             ?
             for
             so
             the
             Vindicator
             of
             the
             Confession
             of
             the
             Churches
             of
             Poland
             ,
             written
             by
             Shlichtingius
             ,
             is
             pleased
             to
             discourse
             :
             
               We
               believe
               (
               said
               he
               )
               not
               only
               that
               the
               Soul
               of
               Christ
               supervived
               his
               Body
               ,
               but
               also
               that
               the
               Souls
               of
               other
               men
               do
               the
               like
               .
               But
               if
               Cichovius
               thinketh
               
               that
               the
               dead
               do
               otherwise
               live
               to
               God
               ,
               than
               as
               it
               is
               always
               in
               the
               hand
               and
               power
               of
               God
               to
               raise
               them
               up
               ,
               and
               restore
               them
               to
               life
               ;
               let
               him
               go
               and
               confute
               Christ
               ,
               where
               he
               saith
               ,
               
                 I
                 am
                 the
                 God
                 of
                 Abraham
                 ,
                 Isaac
                 ,
                 and
                 Jacob
                 :
                 God
                 is
                 not
                 the
                 God
                 of
                 the
                 dead
                 ,
                 but
                 of
                 the
                 living
                 .
              
            
             Now
             Reason
             (
             the
             great
             Diana
             of
             Socinus
             ,
             though
             he
             often
             took
             a
             cloud
             of
             fancy
             for
             his
             Goddess
             )
             can't
             but
             judg
             it
             a
             disparagement
             to
             the
             Idea
             of
             a
             God
             ,
             to
             suppose
             such
             Divinity
             as
             can
             govern
             the
             World
             ,
             and
             hear
             and
             act
             in
             all
             places
             at
             once
             ,
             (
             as
             Christ
             is
             by
             Socinus
             confessed
             to
             do
             )
             ;
             in
             a
             portion
             of
             living
             Matter
             ,
             not
             six-foot
             square
             ,
             reserved
             in
             the
             Heavens
             ;
             and
             perceiving
             by
             the
             help
             of
             motion
             on
             its
             organs
             .
             Arius
             advanced
             the
             Idea
             of
             Divinity
             to
             a
             much
             higher
             and
             more
             becoming
             pitch
             ;
             for
             he
             ,
             overcome
             with
             the
             plain
             evidence
             of
             Scripture
             ,
             maintained
             the
             Praeexistence
             of
             the
             Logos
             ,
             and
             supposed
             him
             to
             be
             a
             distinct
             substance
             from
             Matter
             .
             And
             he
             might
             consequently
             affirm
             with
             consistence
             to
             his
             Principles
             ,
             that
             Christ
             could
             know
             without
             the
             mere
             help
             of
             motion
             ,
             and
             be
             spread
             in
             his
             substance
             to
             an
             amplitude
             equal
             with
             that
             of
             the
             Material
             World.
             For
             the
             Material
             World
             is
             but
             a
             Creature
             ,
             one
             Body
             of
             many
             Creatures
             ;
             and
             it
             implieth
             no
             contradiction
             to
             say
             of
             God
             ,
             that
             he
             can
             make
             one
             Creature
             as
             big
             as
             the
             collection
             of
             all
             the
             rest
             .
             But
             notwithstanding
             such
             amplitude
             ,
             there
             would
             still
             be
             wanting
             infinite
             Wisdom
             .
             For
             in
             the
             Idea
             of
             God
             we
             have
             no
             other
             notion
             of
             it
             than
             as
             of
             such
             a
             Wisdom
             as
             sufficeth
             to
             frame
             the
             World
             ,
             and
             to
             govern
             it
             after
             it
             hath
             been
             framed
             .
          
           
             Now
             this
             latter
             Point
             is
             that
             in
             which
             both
             Arius
             and
             Socinus
             are
             together
             condemned
             ,
             whilst
             both
             worship
             Christ
             as
             one
             who
             under
             God
             disposeth
             and
             governeth
             all
             things
             .
             It
             is
             true
             ,
             that
             he
             is
             such
             :
             but
             such
             
             he
             had
             not
             been
             if
             he
             had
             not
             been
             consubstantial
             with
             the
             Father
             .
             In
             that
             sense
             he
             is
             the
             Father's
             Wisdom
             :
             and
             whilst
             Arius
             and
             Socinus
             adore
             him
             as
             Gods
             Wisdom
             ,
             yet
             not
             as
             God
             ;
             they
             ascribe
             to
             the
             Creature
             ,
             the
             Attribute
             by
             which
             the
             Creator
             is
             known
             .
             For
             the
             Scriptures
             ,
             they
             in
             opposition
             to
             all
             other
             gods
             ,
             do
             as
             well
             ascribe
             the
             Government
             ,
             as
             the
             Creation
             of
             the
             World
             ,
             to
             that
             one
             God
             of
             Israel
             .
             Hear
             them
             speaking
             in
             this
             matter
             ,
             with
             so
             loud
             and
             plain
             a
             voice
             ,
             that
             he
             who
             is
             dull
             of
             hearing
             cannot
             mistake
             them
             ,
             unless
             he
             by
             obstinacy
             make
             himself
             deafer
             still
             ,
             and
             will
             not
             distinctly
             hear
             them
             .
             In
             them
             we
             find
             this
             Prayer
             made
             by
             the
             pious
             King
             Hezekiah
             ,
             when
             he
             was
             distressed
             by
             Sennacherib
             a
             .
             
               O
               Lord
               of
               Hosts
               ,
               God
               of
               Israel
               ,
               that
               dwellest
               between
               the
               Cherubims
               !
               Thou
               art
               the
               God
               ,
               even
               thou
               alone
               of
               all
               the
               Kingdoms
               of
               the
               Earth
               .
               Thou
               hast
               made
               Heaven
               and
               Earth
               .
               Incline
               thine
               ear
               ,
               O
               Lord
               ,
               and
               hear
               ,
               open
               thine
               eyes
               ,
               O
               Lord
               ,
               and
               see
               ;
               and
               hear
               all
               the
               words
               of
               Sennacherib
               who
               hath
               sent
               to
               reproach
               the
               living
               God.
               Of
               a
               truth
               ,
               Lord
               ,
               the
               Kings
               of
               Assyria
               have
               laid
               wast
               all
               the
               Nations
               and
               their
               Countries
               ,
               and
               have
               cast
               their
               Gods
               into
               the
               fire
               ;
               for
               they
               were
               no
               gods
               but
               the
               work
               of
               mens
               hands
               ,
               wood
               and
               stone
               ;
               therefore
               they
               have
               destroyed
               them
               .
               Now
               therefore
               ,
               O
               Lord
               our
               God
               ,
               save
               us
               from
               his
               hand
               ,
               that
               all
               the
               Kingdoms
               of
               the
               Earth
               may
               know
               that
               thou
               art
               the
               Lord
               ,
               even
               thou
               only
               .
            
             Other
             places
             there
             are
             to
             the
             same
             purpose
             b
             ,
             and
             amongst
             them
             these
             :
             
               Let
               them
            
             [
             the
             Nations
             or
             Gentiles
             ]
             
               give
               glory
               unto
               the
               Lord
            
             c
             ,
             
               and
               declare
               his
               praise
               in
               the
               Islands
               .
               The
               Lord
               shall
               go
               forth
               as
               a
               mighty
               man
               ;
               —
               He
               shall
               prevail
               against
               his
               enemies
               .
            
          
           
             
               I
               have
               declared
            
             d
             
               and
               I
               have
               saved
               ,
               and
               I
               have
               shewed
               ,
               when
               there
               was
               no
               strange
               god
               among
               you
               :
               therefore
               ye
               are
               my
               witnesses
               ,
               saith
               the
               Lord
               ,
               that
               I
               am
               God.
               Yea
               ,
               before
               the
               day
               I
               was
               he
               ,
               —
               I
               will
               work
               ,
               and
               who
               shall
               let
               it
               ?
            
          
           
           
             
               Thus
               saith
               the
               Lord
            
             a
             
               the
               Redeemer
               ,
               —
               I
               am
               the
               Lord
               your
               holy
               one
               ,
               the
               Creato●…
               of
               Israel
               ,
               your
               King.
            
             [
             He
             that
             raiseth
             you
             out
             of
             mean
             estate
             ,
             and
             ruleth
             over
             you
             .
             ]
             
               Thus
               saith
               the
               Lord
               who
               maketh
               a
               way
               in
               the
               Sea
               ,
               and
               a
               path
               in
               the
               mighty
               waters
               .
            
          
           
             
               Who
               would
               not
               fear
               thee
               ,
               O
               King
               of
               Nations
            
             b
             !
             
               The
               stock
               is
               a
               doctrine
               of
               vanities
               ;
               but
               the
               Lord
               is
               the
               true
               God
               ,
               he
               is
               the
               living
               God
               ,
               and
               an
               everlasting
               King.
               
            
          
           
             
               Ask
               ye
               of
               the
               Lord
               rain
            
             c
             ,
             
               in
               the
               time
               of
               the
               latter
               rain
               ;
               so
               the
               Lord
               shall
               make
               bright
               clouds
               ,
               and
               give
               them
               showers
               of
               rain
               ,
               to
               every
               one
               grass
               in
               the
               field
               .
               For
               the
               Idols
               have
               spoken
               vanity
               .
               —
               The
               eyes
               of
               the
               Lord
            
             d
             
               run
               to
               and
               fro
               through
               the
               whole
               Earth
               .
            
             [
             The
             King
             of
             Chaldea
             ]
             e
             
               shall
               gather
               the
               captivity
               as
               the
               sand
               ,
               and
               shall
               scoff
               at
               Kings
               .
               —
               Then
               shall
               his
               mind
               change
               ,
               and
               he
               shall
               pass
               over
               ,
               and
               offend
               imputing
               this
               his
               power
               unto
               his
               god
               .
               Art
               thou
               not
               he
               from
               everlasting
               ,
               O
               Lord
               my
               God
               ,
               mine
               Holy
               One
               ?
               we
               shall
               not
               die
               :
               O
               Lord
               ,
               thou
               hast
               ordained
               them
            
             [
             the
             Powers
             of
             Chaldea
             ]
             
               for
               judgment
               ;
               and
               ,
               O
               mighty
               God!
               Thou
               hast
               established
               them
               for
               correction
               .
               Who
               hath
            
             (
             f
             )
             
               directed
               the
               Spirit
               of
               the
            
             
             
               Lord
               ,
               or
               being
               his
               counsellor
               hath
               taught
               him
               ?
               with
               whom
               took
               he
               counsel
               ?
               and
               who
               instructed
               him
               ,
               and
               taught
               him
               in
               the
               path
               of
               judgment
               ?
               —
               Behold
               the
               Nations
               are
               as
               a
               drop
               of
               a
               bucket
               .
            
          
           
             See
             here
             the
             Spirit
             of
             God
             asserting
             the
             Divinity
             of
             the
             one
             God
             of
             Israel
             ,
             against
             Idols
             ,
             by
             displaying
             his
             Wisdom
             and
             Power
             in
             the
             Natural
             and
             Political
             Government
             of
             the
             World.
             But
             lest
             the
             evidence
             of
             these
             places
             should
             be
             weakened
             by
             any
             ,
             as
             Scriptures
             of
             the
             Old
             Testament
             ,
             relating
             to
             times
             before
             our
             Lord
             was
             actually
             made
             by
             the
             Eternal
             Father
             ,
             the
             King
             of
             the
             World
             ;
             I
             will
             add
             a
             few
             more
             which
             may
             tend
             to
             the
             preventing
             of
             such
             an
             Evasion
             .
             Isaiah
             g
             prophesying
             of
             the
             Baptist
             ,
             and
             of
             the
             blessed
             times
             of
             the
             Gospel
             ,
             
             introduceth
             that
             voice
             thus
             crying
             out
             to
             Jerusalem
             and
             
               Judah
               :
               Behold
               your
               God.
               Behold
               the
               Lord
               God
               will
               come
               with
               strong
               hand
               ,
               and
               his
               arm
               shall
               rule
               for
               him
               .
               —
               He
               shall
               feed
               his
               flock
               like
               a
               shepherd
               .
            
          
           
             In
             the
             same
             Isaiah
             (
             for
             I
             scarce
             seek
             further
             than
             that
             Evangelical
             Prophet
             )
             the
             God
             of
             Israel
             repeateth
             this
             profession
             a
             :
             
               Before
               me
               there
               was
               no
               God
               framed
               ,
               neither
               shall
               there
               be
               after
               me
               .
               Thus
            
             b
             
               saith
               the
               Lord
               the
               King
               of
               Israel
               ,
               and
               his
               Redeemer
               the
               Lord
               of
               Hosts
               ,
               I
               am
               the
               first
               ,
               and
               I
               am
               the
               last
               ,
               and
               besides
               me
               there
               is
               no
               God.
               
            
          
           
             And
             yet
             of
             the
             Logos
             ,
             the
             Socinians
             will
             profess
             as
             did
             
               Nathaniel
               ,
               Thou
               art
               the
               Son
               of
               God
               ,
               thou
               art
               the
               King
               of
               Israel
            
             ;
             and
             as
             doth
             the
             Book
             of
             the
             Revelation
             ,
             that
             he
             is
             ,
             
               Alpha
               and
               Omega
               ,
               the
               first
               and
               the
               last
               .
            
          
           
             The
             God
             of
             Israel
             had
             said
             also
             in
             the
             foregoing
             Chapter
             ,
             
               I
               ,
               even
               I
               ,
               am
               the
               Lord
               ,
               and
               besides
               me
               there
               is
               no
               Saviour
               .
               —
               Is
               there
               a
               God
               besides
               me
               ?
               yea
               ,
               there
               is
               no
               God.
               I
               know
               not
               any
               .
            
             c
             Yet
             ,
             of
             the
             
               Logos
               ,
               Socinians
            
             and
             Arians
             make
             confession
             in
             the
             words
             of
             St.
             John
             ,
             saying
             ,
             
               That
               he
               was
               in
               the
               beginning
               with
               God
               the
               Father
               .
            
          
           
             The
             design
             of
             all
             these
             places
             ought
             not
             in
             reason
             to
             be
             baffled
             ,
             by
             saying
             with
             confidence
             d
             these
             two
             things
             :
             First
             ,
             That
             the
             Power
             which
             Christ
             had
             was
             given
             him
             by
             God
             ,
             and
             in
             order
             to
             his
             Glory
             .
             Secondly
             ,
             That
             it
             is
             not
             unlawful
             ,
             but
             our
             duty
             ,
             to
             worship
             a
             Creature
             by
             Gods
             command
             ,
             though
             without
             his
             permission
             it
             be
             Idolatry
             .
             If
             Christ
             had
             not
             been
             more
             than
             a
             creature
             ,
             God
             would
             not
             have
             enjoined
             us
             so
             high
             a
             Worship
             of
             Him
             :
             neither
             would
             it
             have
             been
             consistent
             with
             his
             incommunicable
             Omnipotence
             and
             Wisdom
             to
             have
             given
             him
             all
             power
             in
             Heaven
             and
             in
             Earth
             .
             
               This
               (
               as
               e
               Athanasius
               speaketh
               )
               were
               to
               turn
               his
               Humane
               Nature
               into
               a
               second
               Almighty
               .
            
             
             The
             Logos
             was
             so
             before
             all
             Worlds
             ,
             and
             ceased
             not
             to
             be
             so
             by
             assuming
             the
             Humane
             Nature
             into
             Unity
             of
             Subsistence
             .
          
           
             To
             say
             then
             that
             Christ
             is
             a
             Creature
             ,
             yet
             made
             such
             a
             God
             who
             can
             hear
             all
             Prayers
             ,
             supply
             all
             wants
             ,
             give
             all
             Graces
             needful
             to
             his
             Body
             the
             Church
             ,
             know
             all
             the
             secrets
             of
             all
             Thoughts
             not
             directed
             to
             him
             ,
             govern
             and
             judg
             with
             Wisdom
             all
             the
             World
             ,
             and
             to
             Worship
             him
             under
             this
             Divine
             Notion
             ;
             what
             is
             it
             else
             than
             the
             paying
             an
             homage
             to
             a
             presumed
             Creature
             ,
             which
             is
             due
             only
             to
             the
             one
             very
             God
             ?
             for
             what
             apprehensions
             greater
             than
             these
             do
             we
             entertain
             concerning
             the
             true
             God
             ,
             when
             we
             call
             upon
             him
             ,
             confide
             in
             him
             ,
             or
             revere
             him
             ?
          
           
             He
             then
             that
             meeteth
             such
             an
             Inscription
             in
             Racovia
             as
             he
             may
             find
             often
             a
             in
             Misna
             ,
             in
             this
             manner
             ,
             
               D.
               O.
               S.
            
             and
             at
             length
             ,
             
               Deo
               Omnipotenti
               Sacrum
            
             ,
             and
             meant
             of
             Christ
             ,
             to
             whom
             ,
             in
             the
             Verses
             set
             b
             underneath
             ,
             the
             application
             is
             particularly
             made
             ;
             How
             must
             he
             expound
             it
             ?
             He
             must
             either
             interpret
             it
             of
             Christ
             Transubstantiated
             as
             't
             were
             by
             their
             fancy
             into
             the
             Father
             ,
             or
             worshipped
             like
             Neptune
             c
             in
             the
             
               D.
               M.
            
             at
             Rome
             ,
             in
             the
             quality
             of
             the
             true
             God
             ,
             whilst
             he
             is
             confessed
             to
             be
             but
             a
             Creature
             .
             For
             they
             will
             own
             but
             one
             God
             in
             nature
             and
             person
             ,
             and
             yet
             will
             give
             to
             Christ
             ,
             not
             acknowledged
             as
             a
             coeternal
             Subsistence
             ,
             that
             which
             belongeth
             in
             eminent
             manner
             to
             his
             Idea
             .
             His
             Idea
             sure
             it
             is
             ;
             for
             that
             Being
             appeareth
             to
             our
             mind
             as
             the
             best
             and
             greatest
             ,
             which
             with
             such
             mighty
             Goodness
             ,
             Power
             and
             Wisdom
             ,
             governs
             the
             insensible
             ,
             sensible
             ,
             rational
             ,
             and
             Christian
             World.
             
          
           
             I
             end
             this
             Chapter
             with
             the
             sense
             of
             St.
             
             Cyprian's
             words
             in
             his
             conclusion
             of
             the
             Book
             
               de
               Bono
               Patientiae
            
             d
             :
             
               [
               Jesus
               ]
               Is
               he
               who
               was
               silent
               in
               his
               sufferings
               ,
               but
               will
               not
               be
               so
               afterwards
               when
               he
               executeth
               
               vengeance
               .
               This
               is
               our
               God
               ;
               not
               the
               God
               of
               all
               ,
               but
               the
               God
               of
               the
               Faithful
               ,
               and
               of
               them
               who
               believe
               .
               —
               Him
               ,
               most
               dear
               Brethren
               ,
               let
               us
               expect
               as
               our
               Judg
               and
               Avenger
               .
               —
               God
               the
               Father
               commanded
               this
               his
               Son
               to
               be
               adored
               .
               And
               Saint
               Paul
               the
               Apostle
               ,
               mindful
               of
               his
               command
               ,
               saith
               ,
               
                 That
                 God
                 hath
                 exalted
                 him
                 ,
                 and
                 given
                 him
                 a
                 name
                 above
                 every
                 name
                 ;
                 that
                 at
                 the
                 name
                 of
                 Jesus
                 every
                 knee
                 should
                 bow
              
               ;
               of
               things
               Coelestial
               ,
               Terrestrial
               and
               Infernal
               .
               And
               in
               the
               Revelation
               ,
               the
               Angel
               forbiddeth
               John
               who
               was
               willing
               to
               worship
               him
               a
               ,
               and
               saith
               ,
               
                 See
                 thou
                 do
                 it
                 not
                 ,
                 for
                 I
                 am
                 thy
                 fellow-servant
                 and
                 of
                 thy
                 Brethren
                 .
                 Adore
                 the
                 Lord
                 Jesus
              
               b
               .
            
          
        
      
       
         
         
           
             CHAP.
             X.
          
           Of
           the
           Idolatry
           with
           which
           the
           Roman-Catholicks
           are
           charged
           ;
           and
           how
           far
           they
           are
           justly
           ,
           or
           unjustly
           accused
           .
        
         
           
             PART
             1.
             
             
               Of
               the
               Charge
               which
               is
               drawn
               up
               against
               them
               .
            
          
           
             BY
             Roman-Catholicks
             ,
             I
             mean
             those
             who
             pretending
             to
             own
             the
             Doctrine
             of
             the
             Universal
             Church
             ,
             and
             to
             submit
             to
             the
             Discipline
             of
             it
             ,
             as
             it
             is
             derived
             from
             the
             supposed
             Fountain
             and
             Head
             of
             it
             ,
             the
             Bishop
             of
             Rome
             ,
             do
             confess
             the
             Faith
             of
             the
             Council
             of
             Trent
             .
          
           
             These
             also
             are
             guilty
             of
             worshipping
             Idols
             ,
             if
             the
             multitude
             of
             Accusers
             createth
             guilt
             ;
             to
             omit
             as
             yet
             the
             Arguments
             which
             move
             so
             many
             to
             that
             accusation
             .
             Mr.
             Thorndike
             supposeth
             them
             accused
             ,
             when
             he
             affirmeth
             a
             ,
             
               That
               they
               who
               separate
               from
               them
               as
               Idolaters
               ,
               are
               thereby
               Schismaticks
               before
               God.
               
            
             As
             also
             when
             he
             saith
             b
             ,
             
               They
               who
               charge
               the
               Papists
               to
               be
               Idolaters
               ,
               —
               let
               them
               not
               lead
               the
               people
               by
               the
               Nose
               ,
               to
               believe
               that
               they
               can
               prove
               their
               Supposition
               when
               they
               cannot
               .
            
          
           
             Accused
             then
             they
             are
             ;
             and
             their
             Accusers
             are
             neither
             few
             ,
             nor
             of
             inconsiderable
             quality
             .
             I
             mean
             not
             here
             the
             Mahometans
             and
             Jews
             so
             much
             as
             the
             Christians
             ,
             who
             are
             of
             this
             judgment
             .
             The
             Mahometans
             are
             the
             professed
             enemies
             of
             visible
             Idols
             ;
             and
             in
             some
             places
             where
             they
             have
             unhappily
             succeeded
             in
             their
             Invasions
             of
             Christendom
             ,
             they
             have
             been
             as
             fierce
             
             and
             zealous
             Iconoclasts
             a
             as
             any
             to
             whom
             that
             name
             has
             been
             given
             .
             And
             of
             such
             zeal
             the
             Jews
             would
             give
             external
             signs
             ,
             if
             they
             had
             equal
             power
             .
             Of
             both
             the
             learned
             Grotius
             saith
             b
             ,
             That
             they
             are
             much
             diverted
             from
             Christianity
             by
             the
             Images
             which
             they
             see
             cast
             in
             the
             way
             before
             them
             .
          
           
             The
             Christians
             of
             the
             Greek
             Church
             use
             painted
             Tables
             .
             But
             many
             of
             them
             [
             if
             many
             there
             be
             of
             the
             same
             faith
             with
             their
             late
             Patriarch
             of
             
               Alexandria
               ,
               S.
               Cyril
            
             ]
             do
             think
             of
             the
             Images
             of
             Roman-Catholicks
             ,
             as
             of
             so
             many
             Idols
             .
             That
             Patriarch
             being
             askt
             what
             the
             Grecians
             thought
             of
             Images
             ,
             returned
             this
             Answer
             ,
             not
             as
             his
             private
             opinion
             ,
             but
             as
             the
             Faith
             of
             the
             Oriental
             Church
             c
             ,
             the
             members
             of
             which
             he
             personateth
             in
             that
             Confession
             .
             
               We
               do
               not
               reprobate
               d
               the
               noble
               Art
               of
               Painting
               .
               So
               far
               are
               we
               from
               that
               [
               extreme
               ]
               that
               we
               allow
               to
               such
               as
               please
               ,
               the
               Pictures
               of
               Jesus
               and
               his
               Saints
               .
               But
               for
               the
               adoration
               and
               worship
               of
               them
               ,
               we
               detest
               it
               ,
               as
               contrary
               to
               the
               Scripture
               ,
               and
               lest
               ,
               instead
               of
               God
               ,
               we
               should
               ignorantly
               worship
               Colour
               ,
               Artifice
               ,
               Creatures
               .
            
             He
             indeed
             useth
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             I
             rend'red
             Adoration
             ;
             but
             he
             joineth
             it
             with
             the
             word
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             I
             translate
             Worship
             ;
             and
             which
             St.
             Paul
             useth
             in
             setting
             forth
             the
             Idolatrous
             adoration
             of
             Angels
             by
             the
             Gnosticks
             e
             .
             And
             it
             is
             certain
             by
             his
             scope
             ,
             that
             he
             meaneth
             the
             Worship
             of
             Rome
             Modern
             ;
             and
             he
             elsewhere
             f
             ,
             calleth
             it
             superstitious
             and
             that
             which
             smelleth
             rank
             of
             Idolatry
             .
          
           
             Touching
             those
             Christians
             who
             are
             known
             by
             the
             Title
             of
             the
             Reformed
             ,
             they
             judg
             it
             one
             great
             part
             of
             their
             Reformation
             ,
             that
             they
             have
             purged
             their
             Churches
             of
             Romish
             Idols
             .
          
           
             The
             Confession
             of
             Helvetia
             g
             rejecteth
             as
             Idolatrous
             ,
             not
             only
             the
             Idols
             of
             the
             Heathens
             ,
             but
             the
             
             Images
             also
             of
             those
             who
             have
             taken
             upon
             them
             the
             Christian
             name
             .
          
           
             The
             general
             Confession
             of
             Scotland
             a
             ,
             to
             which
             the
             Royal
             Family
             ,
             and
             many
             others
             of
             condition
             ,
             subscribed
             ,
             calleth
             Transubstantiation
             a
             blasphemous
             opinion
             ;
             meaning
             thereby
             that
             blasphemy
             ,
             which
             saith
             ,
             a
             Creature
             is
             God
             ,
             and
             supposing
             that
             the
             Object
             ,
             under
             the
             shews
             of
             bread
             ,
             is
             bread
             ,
             though
             set
             apart
             to
             a
             Religious
             use
             .
          
           
             The
             Confession
             called
             the
             Consent
             of
             Poland
             b
             ,
             having
             declamed
             against
             many
             of
             the
             Usages
             of
             Rome
             ,
             and
             imputed
             much
             of
             the
             Turks
             success
             in
             Christendom
             to
             Gods
             displeasure
             at
             them
             ;
             proceedeth
             to
             an
             
               Address
               to
               Christ
               ,
               by
               a
               Prayer
               ,
               in
               which
               he
               is
               beseeehed
               to
               blot
               out
               Idols
               ,
               Errors
               ,
               and
               Abominations
               .
            
          
           
             The
             Confession
             of
             Strasburg
             c
             rejecteth
             that
             Worship
             of
             Images
             which
             is
             practised
             in
             the
             Roman
             Church
             ,
             as
             contrary
             to
             the
             Scripture
             ,
             and
             to
             the
             sense
             of
             the
             ancient
             Church
             ;
             citing
             to
             this
             purpose
             the
             Epistle
             of
             Epiphanius
             ,
             and
             its
             Translation
             by
             St.
             Hierom
             ,
             as
             also
             the
             Authorities
             of
             Lactantius
             and
             Athanasius
             .
          
           
             The
             Augustan
             Confession
             d
             condemneth
             the
             Invocation
             of
             Saints
             as
             a
             custom
             which
             transferreth
             to
             men
             the
             honour
             which
             is
             due
             to
             God
             only
             ;
             and
             which
             ascribeth
             Omnipotence
             to
             the
             dead
             ,
             by
             attributing
             to
             them
             the
             knowledg
             of
             the
             Heart
             .
          
           
             The
             Confession
             of
             Saxony
             e
             saith
             ,
             of
             the
             Invocation
             of
             Saints
             ,
             both
             that
             it
             leadeth
             from
             God
             ,
             and
             that
             it
             ascribeth
             Omnipotence
             to
             the
             Creature
             .
             And
             it
             seteth
             ,
             upon
             the
             Worship
             both
             of
             Saints
             and
             Images
             ,
             the
             reproachful
             brand
             of
             
               an
               Heathenish
               corruption
            
             .
          
           
             The
             Confession
             of
             Wirtemburgh
             f
             ,
             though
             being
             mindful
             of
             the
             difficulties
             of
             its
             own
             absurd
             Consubstantiation
             ,
             it
             condemneth
             not
             the
             Worship
             of
             Christ
             under
             the
             shews
             of
             Bread
             in
             the
             Church
             of
             Rome
             as
             
             an
             Idolatrous
             practice
             ;
             though
             it
             granteth
             that
             it
             is
             possible
             with
             God
             to
             change
             the
             Elements
             into
             the
             Body
             and
             Blood
             of
             Christ
             ;
             yet
             it
             doth
             not
             express
             such
             favour
             towards
             their
             Worship
             of
             Saints
             .
             It
             condemneth
             the
             Invocation
             of
             them
             according
             to
             the
             Roman
             Litanies
             ,
             as
             a
             practice
             which
             ascribeth
             to
             them
             such
             ubiquity
             and
             such
             knowledg
             of
             the
             Heart
             as
             belongeth
             to
             God
             only
             .
          
           
             The
             Confession
             of
             Bohemia
             a
             allowing
             some
             publick
             Festivals
             in
             memory
             of
             the
             Virgin
             and
             other
             Saints
             ,
             does
             yet
             suppose
             that
             Worship
             of
             them
             which
             is
             used
             in
             the
             Church
             of
             Rome
             to
             be
             an
             honour
             and
             adoration
             due
             to
             God.
             
          
           
             The
             Confession
             of
             Basil
             b
             speaking
             of
             such
             precepts
             and
             permissions
             under
             the
             Papacy
             as
             it
             esteemeth
             unlawful
             ;
             doth
             number
             the
             Invocation
             of
             Saints
             ,
             and
             Veneration
             of
             Images
             amongst
             those
             things
             which
             by
             virtue
             of
             the
             second
             Commandment
             are
             prohibited
             by
             God.
             
          
           
             In
             the
             French
             Synods
             of
             the
             Reformed
             ,
             there
             is
             frequent
             mention
             of
             Romish
             Idolatry
             c
             .
          
           
             For
             the
             Church
             of
             England
             ,
             she
             designed
             in
             her
             Articles
             briefness
             ,
             and
             avoidance
             of
             disputes
             ;
             and
             having
             professed
             the
             Faith
             of
             one
             God
             ,
             and
             one
             Lord
             Jesus
             Christ
             ,
             she
             doth
             not
             insist
             particularly
             on
             the
             Invocation
             of
             Saints
             ,
             or
             the
             Worship
             of
             Images
             .
             Yet
             in
             her
             twenty-second
             Article
             concerning
             Purgatory
             ,
             she
             saith
             of
             that
             and
             of
             the
             Romish
             Doctrine
             ,
             touching
             Pardons
             ,
             Worship
             and
             Adoration
             ,
             as
             well
             of
             Images
             as
             of
             Relicks
             ,
             and
             also
             of
             Invocation
             of
             Saints
             ,
             
               That
               it
               is
               a
               fond
               thing
               ,
               vainly
               invented
               ,
               and
               grounded
               upon
               no
               warranty
               of
               Scripture
               ,
               but
               rather
               repugnant
               to
               the
               Word
               of
               God.
               
            
             Now
             what
             can
             we
             judg
             of
             that
             Worship
             which
             hath
             for
             its
             object
             something
             else
             besides
             God
             ,
             and
             is
             contrary
             to
             the
             Scripture
             ?
             We
             cannot
             
             but
             think
             it
             not
             a
             mere
             impertinence
             ,
             but
             a
             wicked
             act
             ;
             an
             act
             which
             by
             contradicting
             his
             Authority
             ,
             diminisheth
             his
             honour
             :
             and
             being
             an
             act
             of
             Worship
             ,
             nothing
             less
             than
             one
             degree
             of
             Idolatry
             .
             Again
             ,
             in
             its
             twenty-eighth
             Article
             it
             teacheth
             concerning
             the
             consecrated
             Elements
             ,
             
               That
               they
               were
               not
               by
               Christs
               institution
               or
               ordinance
               ,
               reserved
               ,
               carried
               about
               ,
               lifted
               up
               and
               worshipped
               .
            
             By
             which
             words
             it
             noteth
             the
             Adoration
             of
             the
             Host
             in
             the
             Church
             of
             Rome
             ,
             not
             as
             an
             innocent
             circumstance
             added
             by
             the
             discretion
             of
             that
             Church
             ,
             but
             as
             an
             unlawful
             worship
             ;
             though
             it
             doth
             not
             expresly
             brand
             it
             with
             the
             name
             of
             Idolatry
             .
          
           
             In
             the
             Rubrick
             after
             the
             Communion
             ,
             the
             Adoration
             of
             the
             consecrated
             Elements
             is
             upon
             this
             reason
             forbidden
             ,
             
               Because
               the
               Sacramental
               Bread
               and
               Wine
               remain
               still
               in
               their
               very
               natural
               substances
               .
            
             And
             it
             is
             there
             added
             ,
             
               That
               they
               so
               remaining
               ,
               the
               Adoration
               of
               them
               would
               be
               Idolatry
               to
               be
               abhorred
               by
               all
               faithful
               Christians
               .
            
          
           
             This
             Rubrick
             doth
             in
             effect
             charge
             the
             Church
             of
             Rome
             with
             gross
             Idolatry
             ;
             for
             it
             supposeth
             the
             Object
             which
             they
             materially
             worship
             ,
             to
             be
             in
             its
             natural
             substance
             still
             a
             creature
             ,
             and
             a
             creature
             disjoined
             from
             Personal
             union
             with
             Christ
             ,
             and
             not
             (
             according
             to
             the
             words
             of
             their
             St.
             Thomas
             a
             inserted
             into
             their
             Missal
             )
             a
             Deity
             latent
             under
             the
             accidents
             of
             Bread
             and
             Wine
             .
             And
             it
             concludeth
             that
             the
             worship
             of
             such
             a
             substance
             is
             such
             Idolatry
             as
             Christian
             Religion
             abhorreth
             .
          
           
             It
             doth
             not
             indeed
             affirm
             in
             terms
             ,
             that
             the
             worship
             of
             such
             a
             substance
             by
             a
             Romanist
             who
             verily
             thinks
             it
             to
             be
             not
             bread
             ,
             but
             a
             Divine
             body
             ,
             is
             Idolatry
             ;
             but
             it
             saith
             that
             ,
             whence
             such
             a
             conclusion
             may
             be
             inferred
             .
             It
             saith
             that
             the
             bread
             is
             still
             bread
             in
             its
             substance
             ,
             and
             
             if
             it
             be
             really
             such
             whilst
             it
             is
             worshipped
             ,
             the
             mistake
             of
             the
             worshipper
             cannot
             alter
             the
             nature
             of
             the
             thing
             ,
             though
             according
             to
             the
             degrees
             of
             unavoidableness
             in
             the
             causes
             of
             his
             ignorance
             ,
             it
             may
             extenuate
             the
             crime
             .
             Upon
             supposition
             that
             still
             't
             is
             very
             bread
             in
             its
             substance
             ,
             Costerus
             ,
             and
             it
             may
             be
             Bellarmine
             himself
             ,
             would
             have
             condemned
             the
             Latria
             of
             it
             as
             the
             Idolatrous
             worship
             of
             a
             Creature
             ,
             even
             in
             
               Paul
               the
               simple
            
             ,
             of
             whom
             stories
             say
             that
             he
             was
             extreamly
             devout
             ;
             but
             withal
             ,
             that
             he
             knew
             not
             which
             were
             first
             ,
             the
             Apostles
             or
             the
             Prophets
             .
             And
             here
             it
             ought
             to
             be
             well
             noted
             ,
             that
             there
             is
             a
             wide
             distance
             betwixt
             this
             saying
             ,
             
               That
               Idolatry
               is
               a
               damnable
               sin
            
             ;
             and
             this
             assertion
             ,
             That
             Idolatry
             in
             any
             degree
             of
             it
             ,
             and
             in
             a
             person
             under
             any
             kind
             of
             circumstances
             ,
             actually
             damneth
             .
          
           
             I
             would
             here
             also
             commend
             it
             to
             the
             observation
             of
             the
             Reader
             ,
             that
             the
             Church
             of
             England
             speaketh
             this
             of
             the
             worship
             of
             the
             corporal
             substance
             of
             the
             Elements
             present
             in
             the
             Eucharist
             after
             consecration
             ;
             and
             not
             of
             the
             real
             and
             essential
             presence
             of
             Christ.
             And
             for
             this
             reason
             it
             left
             out
             the
             terms
             of
             Real
             and
             Essential
             ,
             used
             in
             the
             Book
             of
             King
             Edward
             the
             sixth
             a
             ,
             as
             subject
             to
             misconstruction
             .
             Real
             it
             is
             ,
             if
             it
             be
             present
             in
             its
             real
             effects
             ,
             and
             they
             are
             the
             essence
             of
             it
             so
             far
             as
             a
             Communicant
             doth
             receive
             it
             :
             for
             he
             receiveth
             it
             not
             so
             much
             in
             the
             nature
             of
             a
             thing
             ,
             as
             in
             the
             nature
             of
             a
             priviledg
             b
             .
             But
             I
             comprehend
             not
             the
             whole
             of
             this
             Mystery
             ;
             and
             therefore
             I
             leave
             it
             to
             the
             explication
             of
             others
             who
             have
             better
             skill
             in
             untying
             of
             knots
             .
          
           
             In
             the
             Commination
             used
             by
             the
             Church
             of
             England
             ,
             'till
             God
             be
             pleased
             to
             restore
             the
             Discipline
             of
             Penance
             ,
             a
             curse
             is
             denounced
             against
             all
             those
             who
             make
             any
             carved
             or
             molten
             Image
             to
             worship
             it
             .
             And
             it
             is
             the
             curse
             which
             is
             in
             the
             first
             place
             denounced
             on
             
             Ash-Wednesday
             .
             It
             is
             true
             that
             it
             is
             taken
             out
             of
             the
             Book
             of
             Deuteronomy
             a
             ,
             and
             it
             is
             the
             sense
             of
             a
             verse
             in
             that
             Book
             used
             at
             large
             in
             the
             former
             Common-Prayer-Book
             ,
             in
             these
             words
             ,
             
               Cursed
               is
               the
               man
               that
               maketh
               any
               carved
               or
               molten
               Image
               ,
               an
               abomination
               to
               the
               Lord
               ,
               the
               work
               of
               the
               hands
               of
               the
               craftsman
               :
               and
               putteth
               it
               in
               a
               secret
               place
               ,
            
             [
             to
             worship
             it
             .
             ]
             That
             is
             ,
             though
             it
             be
             done
             without
             scandal
             to
             men
             ,
             and
             in
             such
             private
             manner
             as
             to
             avoid
             the
             punishment
             which
             the
             Law
             inflicteth
             on
             known
             and
             publick
             offenders
             .
             But
             the
             Church
             of
             England
             repeating
             this
             Law
             in
             its
             Commination
             ,
             doth
             thereby
             own
             it
             to
             be
             still
             of
             validity
             ,
             and
             to
             oblige
             Christian
             men
             .
          
           
             The
             Homilies
             which
             are
             an
             Appendage
             to
             our
             Church
             ,
             do
             expresly
             arraign
             the
             Roman-Catholicks
             as
             Idolaters
             in
             the
             learned
             Discourses
             of
             the
             peril
             of
             Idolatry
             .
          
           
             Also
             English
             Princes
             and
             Bishops
             have
             declared
             themselves
             to
             be
             of
             the
             same
             perswasion
             .
          
           
             King
             Edward
             the
             sixth
             in
             his
             Injunctions
             b
             ,
             reckoneth
             Pictures
             and
             Paintings
             in
             the
             Churches
             of
             England
             [
             as
             adorned
             by
             the
             Romanists
             ]
             amongst
             the
             Monuments
             of
             Idolatry
             .
             Of
             the
             Injunctions
             of
             Queen
             Elizabeth
             this
             is
             the
             Thirty-fifth
             c
             ,
             
               That
               no
               persons
               keep
               in
               their
               houses
               any
               abused
               Images
               ,
               Tables
               ,
               Pictures
               ,
               Paintings
               ,
               or
               other
               Monuments
               of
               feigned
               Miracles
               ,
               Pilgrimages
               ,
               Idolatry
               and
               Superstition
               .
            
             Of
             the
             Articles
             of
             Inquiry
             in
             the
             first
             year
             of
             her
             Reign
             d
             ,
             this
             is
             one
             ,
             and
             pertinent
             to
             our
             present
             Discourse
             .
             
               Whether
               you
               know
               any
               that
               keep
               in
               their
               Houses
               any
               undefaced
               Images
               ,
               Tables
               ,
               Pictures
               ,
               Paintings
               ,
               or
               other
               Monuments
               of
               feigned
               and
               false
               Miracles
               ,
               Pilgrimages
               ,
               Idolatry
               and
               Superstition
               ,
               and
               do
               adore
               them
               ;
               especially
               such
               as
               have
               been
               set
               up
               in
               Churches
               ,
               Chappels
               ,
               and
               Oratories
               .
            
          
           
           
             This
             likewise
             is
             one
             of
             the
             Articles
             of
             Visitation
             set
             forth
             by
             Cranmer
             Arch-bishop
             of
             Canterbury
             ,
             in
             the
             second
             year
             of
             Edward
             the
             sixth
             :
             
               Whether
               Parsons
               ,
               &c.
               have
               not
               removed
               and
               taken
               away
               and
               utterly
               extincted
               and
               destroyed
               in
               their
               Churches
               ,
               Chappels
               ,
               and
               Houses
               ,
               all
               Images
               ,
               all
               Shrines
               ,
               —
               Pictures
               ,
               Paintings
               ,
               and
               all
               other
               Monuments
               of
               —
               Idolatry
               and
               Superstition
               —
               .
            
          
           
             Bishop
             
             Jewel's
             opinion
             is
             so
             well
             known
             ,
             that
             his
             words
             may
             be
             spared
             :
             And
             that
             Confession
             of
             Faith
             which
             he
             penned
             ,
             and
             which
             maketh
             a
             part
             of
             his
             Apology
             for
             the
             Church
             of
             England
             [
             and
             in
             which
             he
             calleth
             a
             the
             Invocation
             of
             Saints
             in
             the
             Church
             of
             Rome
             ,
             a
             practice
             vile
             ,
             and
             plainly
             Heathenish
             ]
             is
             put
             into
             the
             collection
             of
             the
             Confessions
             of
             the
             Reformed
             ,
             under
             the
             Title
             of
             the
             English
             Confession
             b
             .
             But
             the
             Churches
             Confession
             it
             cannot
             be
             called
             with
             respect
             to
             her
             Authority
             ,
             which
             did
             not
             frame
             it
             ;
             whatsoever
             it
             be
             in
             its
             substance
             ,
             and
             in
             its
             conformity
             to
             her
             Articles
             .
          
           
             For
             others
             of
             the
             Church
             of
             England
             ,
             a
             very
             Learned
             person
             ,
             the
             Hannibal
             and
             Terrour
             of
             Modern
             Rome
             c
             hath
             named
             enough
             .
             
               T.
               G.
            
             hath
             indeed
             excepted
             against
             many
             of
             the
             Jury
             :
             but
             whether
             he
             hath
             not
             illegally
             challenged
             so
             many
             of
             them
             ,
             remaineth
             a
             Question
             ;
             or
             rather
             it
             is
             with
             the
             Judicious
             out
             of
             dispute
             .
          
           
             The
             sentences
             of
             private
             men
             spoken
             on
             this
             occasion
             ,
             both
             here
             and
             beyond
             the
             Seas
             ,
             either
             broadly
             d
             ,
             or
             indirectly
             ,
             are
             scarce
             to
             be
             numbered
             .
             Amongst
             them
             beyond
             the
             Seas
             I
             will
             name
             only
             Danaeus
             and
             Hottinger
             .
          
           
             Daneus
             in
             his
             Appendix
             to
             the
             Catalogue
             of
             Heresies
             written
             by
             St.
             Austin
             ,
             recounteth
             the
             Hereticks
             who
             had
             offended
             ,
             as
             he
             thought
             ,
             in
             particular
             manner
             
             against
             the
             several
             precepts
             of
             the
             Decalogue
             .
             And
             under
             the
             second
             Commandment
             he
             placeth
             the
             Simonians
             ,
             the
             Armenians
             ,
             the
             Papists
             ,
             and
             some
             others
             ,
             as
             notorious
             violaters
             of
             it
             .
             Hottinger
             a
             distributeth
             the
             false
             worship
             of
             the
             Papists
             into
             six
             kinds
             of
             Idolatry
             ,
             under
             the
             Greek
             names
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             Bread-worship
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             
             Marian-worship
             ,
             to
             wit
             ,
             that
             of
             the
             Blessed
             Virgin
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             Saint-worship
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             Angel-worship
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             Relick-worship
             ;
             and
             lastly
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             the
             worship
             of
             Images
             .
          
        
         
           
             PART
             2.
             
             
               Of
               the
               mitigation
               of
               the
               charge
               of
               Idolatry
               against
               the
            
             Papists
             .
          
           
             THE
             learned
             
               Hugo
               Grotius
            
             ,
             especially
             in
             his
             
               Annotations
               on
               the
               consultation
               of
               Cassander
               ,
               in
               his
               Animadversions
               on
               the
               Animadversions
               of
            
             Rivet
             ,
             and
             in
             his
             
               Votum
               pro
               Pace
            
             ;
             The
             learned
             Mr.
             Thorndike
             in
             his
             Epilogue
             ,
             and
             in
             his
             
               Just
               Weights
               and
               Measures
               ;
               Curcellaeus
            
             in
             his
             Epistle
             to
             
               Adrian
               Patius
            
             b
             :
             These
             three
             ,
             together
             with
             some
             others
             have
             pronounced
             a
             milder
             sentence
             in
             this
             cause
             ,
             though
             they
             approved
             not
             of
             such
             Invocation
             of
             Saints
             ,
             and
             worship
             of
             Images
             ,
             as
             is
             practised
             in
             the
             Church
             of
             Rome
             .
             But
             it
             is
             not
             my
             design
             to
             decide
             the
             controversie
             by
             the
             greater
             number
             of
             modern
             Authorities
             ,
             but
             rather
             to
             look
             into
             the
             merits
             of
             the
             cause
             .
          
           
             And
             this
             I
             purpose
             to
             do
             so
             far
             only
             ,
             as
             Angels
             ,
             or
             rather
             Saints
             and
             Images
             ,
             are
             the
             Objects
             of
             this
             Disquisition
             .
          
           
             Of
             Relicks
             ,
             and
             the
             Sacramental
             bread
             ,
             I
             forbear
             to
             say
             more
             than
             that
             little
             which
             follows
             .
          
           
             For
             the
             first
             ,
             that
             which
             will
             be
             said
             concerning
             the
             
             worship
             of
             Images
             will
             help
             us
             sufficiently
             in
             judging
             of
             the
             worship
             of
             Relicks
             .
             If
             they
             be
             made
             Objects
             of
             Religious
             adoration
             ;
             if
             they
             be
             honoured
             as
             pledges
             of
             Divine
             protection
             ;
             if
             they
             be
             trusted
             in
             as
             Shrines
             of
             Divine
             virtue
             ;
             at
             adventure
             ,
             and
             in
             all
             ages
             ;
             they
             become
             as
             the
             Manna
             which
             was
             laid
             up
             for
             any
             other
             than
             the
             Sabbath-day
             ,
             useless
             to
             the
             preservers
             ,
             offensive
             to
             God
             ,
             and
             unsavory
             to
             men
             of
             sagacious
             Noses
             .
             Concerning
             that
             substance
             which
             after
             Sacramental
             consecration
             ,
             appeareth
             as
             Bread
             ,
             that
             excellent
             Church
             ,
             in
             whose
             safe
             communion
             I
             have
             always
             lived
             ,
             doth
             still
             call
             it
             Bread.
             For
             the
             Priest
             ,
             after
             having
             consecrated
             the
             Elements
             ,
             and
             received
             the
             Communion
             himself
             in
             both
             
               kinds
               ,
               is
               required
               by
               the
               Rubrick
               of
               that
               Office
               ,
               to
               administer
               to
               others
               ,
               and
               when
               he
               delivereth
               the
               Bread
               to
               any
               one
               ,
               to
               use
               this
               Form
               ,
               
                 The
                 Body
                 of
                 our
                 Lord
                 Jesus
                 Christ
                 which
                 was
                 given
                 for
                 thee
                 ,
                 preserve
                 thy
                 Body
                 and
                 Soul
                 to
                 Everlasting
                 life
                 .
              
            
             Now
             a
             Discourse
             concerning
             the
             worship
             of
             that
             Substance
             which
             appeareth
             as
             Bread
             ,
             will
             in
             effect
             be
             a
             Discourse
             about
             the
             Corporal
             presence
             of
             Christ
             under
             the
             shews
             of
             that
             creature
             ,
             and
             run
             the
             Disputant
             into
             another
             Question
             which
             hath
             been
             industriously
             sifted
             by
             Thousands
             .
             Neither
             are
             the
             printed
             Volumes
             touching
             this
             subject
             few
             or
             small
             .
             There
             is
             a
             great
             heap
             of
             them
             written
             by
             the
             learned
             
               Messieurs
               ,
               Arnaud
            
             and
             Claud
             ;
             and
             
               Monsieur
               Aubertin
            
             hath
             obliged
             the
             World
             with
             a
             very
             large
             and
             laborious
             work
             ,
             about
             Transubstantiation
             ,
             in
             which
             may
             be
             seen
             the
             sense
             of
             the
             Ancients
             .
          
           
             Forbearing
             then
             any
             further
             Discourse
             about
             the
             Worship
             of
             Relicks
             ,
             or
             the
             Sacramental
             bread
             ,
             I
             proceed
             to
             the
             Worship
             of
             Saints
             ,
             Angels
             ,
             and
             Images
             ;
             inquiring
             how
             far
             the
             Church
             of
             Rome
             doth
             by
             her
             Veneration
             render
             them
             Idols
             .
          
           
             At
             the
             entrance
             of
             this
             Inquiry
             ,
             the
             trueness
             of
             her
             
             Faith
             in
             one
             God
             and
             three
             Persons
             ,
             is
             to
             be
             acknowledged
             and
             observed
             .
             The
             Creed
             which
             is
             formed
             by
             order
             of
             the
             Council
             of
             Trent
             ,
             beginneth
             with
             the
             Articles
             of
             that
             of
             Nice
             ;
             though
             it
             endeth
             not
             without
             Additions
             .
             And
             Dr.
             Rivet
             in
             his
             Reflections
             on
             those
             excellent
             Notes
             with
             which
             the
             acute
             Grotius
             adorned
             the
             consultation
             of
             Cassander
             a
             ,
             doth
             in
             this
             point
             ,
             own
             the
             Orthodoxy
             of
             the
             Roman
             Faith.
             
             
               In
               the
               Article
               of
               the
               Divine
               Trin-unity
               ,
               there
               is
               nothing
               (
               saith
               he
               )
               controverted
               betwixt
               Papists
               and
               Protestants
               .
            
             And
             thus
             much
             is
             true
             ,
             if
             spoken
             of
             the
             generality
             of
             them
             ;
             for
             they
             herein
             adhere
             to
             Catholick
             Doctrine
             .
             Thus
             do
             the
             Protestants
             of
             the
             Church
             of
             England
             ;
             but
             all
             do
             not
             so
             ,
             either
             here
             ,
             or
             beyond
             the
             Seas
             ,
             who
             commonly
             pass
             under
             the
             name
             of
             Protestants
             .
             Curcellaeus
             ,
             for
             instance
             sake
             ,
             is
             called
             a
             Protestant
             ,
             yet
             may
             seem
             no
             other
             than
             a
             Tritheite
             ,
             as
             may
             appear
             by
             the
             first
             of
             those
             four
             Disputations
             which
             he
             wrote
             against
             his
             sharp
             Adversary
             Maresius
             .
          
           
             The
             Romanists
             then
             professing
             the
             true
             Catholick
             Faith
             in
             the
             Article
             of
             the
             blessed
             Trinity
             ,
             and
             owning
             the
             second
             Synod
             of
             Nice
             ,
             (
             which
             though
             it
             favoured
             Images
             so
             very
             highly
             ,
             yet
             it
             ascribed
             Latria
             to
             God
             only
             b
             ,
             )
             they
             seem
             injurious
             to
             them
             who
             do
             not
             only
             charge
             them
             with
             Idolatry
             ,
             but
             also
             aggravate
             that
             Idolatry
             as
             equal
             to
             the
             false
             Worship
             of
             the
             most
             barbarous
             Gentiles
             .
             They
             seem
             unjust
             ,
             I
             say
             ,
             in
             so
             doing
             ,
             unless
             this
             be
             their
             meaning
             ,
             that
             the
             least
             degree
             of
             that
             crime
             under
             the
             light
             of
             Christianity
             ,
             be
             equal
             to
             the
             greatest
             under
             the
             disadvantages
             of
             Heathenism
             .
          
           
             It
             is
             certain
             that
             the
             Romanists
             who
             worship
             the
             true
             God
             ,
             do
             not
             worship
             Universal
             Nature
             ,
             or
             the
             Sun
             ,
             or
             the
             Soul
             of
             the
             World
             in
             place
             of
             the
             Supreme
             Deity
             ,
             as
             did
             millions
             of
             Pagans
             .
          
           
           
             Also
             for
             the
             Angels
             which
             they
             worship
             ,
             they
             justifie
             only
             the
             adoration
             of
             those
             Spirits
             ,
             who
             persisted
             in
             their
             first
             estate
             of
             unspotted
             Holiness
             :
             and
             they
             renounce
             in
             Baptism
             a
             the
             Devil
             and
             his
             Angels
             ,
             after
             the
             manner
             of
             the
             Catholick
             Church
             .
             And
             when
             an
             Heathen
             is
             by
             them
             baptized
             ,
             the
             Priest
             b
             after
             having
             signed
             him
             ,
             first
             on
             the
             Forehead
             ,
             and
             then
             on
             the
             Breast
             ,
             with
             the
             sign
             of
             the
             Cross
             ,
             does
             exhort
             him
             in
             this
             Form
             :
             
               Abhor
               Idols
               .
               Reject
            
             [
             their
             ]
             Images
             .
             But
             the
             Gentiles
             sacrificed
             to
             Devils
             ,
             and
             to
             such
             who
             by
             the
             light
             of
             nature
             ,
             might
             be
             known
             to
             be
             evil
             Daemons
             ;
             because
             they
             accepted
             of
             such
             Sacrifices
             as
             were
             unagreeable
             to
             the
             justice
             and
             charity
             ,
             and
             piety
             of
             mankind
             ;
             Sacrifices
             vile
             and
             bloody
             ;
             such
             whose
             smoke
             might
             be
             discerned
             by
             a
             common
             nostril
             ,
             to
             smell
             of
             the
             stench
             of
             the
             bottomless
             pit
             .
             Yet
             some
             of
             the
             Heathens
             expresly
             denied
             the
             practice
             of
             such
             worship
             ,
             and
             made
             to
             the
             Christians
             this
             following
             profession
             c
             :
             
               We
               worship
               not
               evil
               Daemons
               .
               Those
               Spirits
               which
               you
               call
               Angels
               ,
               those
               we
               also
               worship
               ;
               the
               Powers
               of
               the
               Great
               God
               ,
               and
               the
               Ministeries
               of
               the
               Great
               God.
               
            
          
           
             For
             Hero's
             ,
             they
             worship
             those
             only
             whom
             they
             believe
             to
             have
             professed
             Christian
             Religion
             ,
             and
             to
             have
             been
             visible
             Members
             of
             the
             Catholick
             Church
             :
             For
             into
             that
             (
             whatsoever
             particular
             communion
             it
             was
             which
             afterwards
             they
             visibly
             owned
             )
             they
             were
             at
             first
             Baptized
             .
             Whereas
             the
             Gentiles
             worshipped
             many
             who
             had
             been
             worshippers
             of
             false
             gods
             .
             Such
             worshippers
             were
             
               Castor
               ,
               Pollux
               ,
               Quirinus
            
             ,
             among
             the
             Romans
             .
             These
             first
             worshipped
             false
             Deities
             ,
             and
             were
             afterwards
             worshipped
             themselves
             with
             the
             like
             undue
             honour
             .
          
           
             For
             Images
             ,
             they
             venerate
             (
             for
             so
             the
             Council
             of
             Trent
             loves
             to
             speak
             rather
             than
             to
             say
             adore
             or
             worship
             ,
             
             with
             the
             second
             Synod
             a
             of
             Nice
             )
             those
             of
             Christ
             the
             true
             God
             ,
             and
             of
             such
             as
             they
             esteem
             real
             Saints
             in
             Heaven
             ;
             and
             not
             the
             Statues
             of
             the
             Sun
             ,
             or
             of
             Universal
             Nature
             ,
             or
             of
             the
             Soul
             of
             the
             World
             ;
             or
             intentionally
             those
             of
             Devils
             ,
             or
             damned
             spirits
             .
          
           
             In
             the
             Worship
             of
             Angels
             ,
             Saints
             ,
             Images
             ,
             they
             forbear
             Sacrifice
             ,
             as
             proper
             to
             God
             :
             Whereas
             the
             Heathen
             did
             not
             appropriate
             it
             to
             Him
             ;
             for
             some
             of
             them
             offer'd
             only
             their
             Minds
             to
             the
             Supreme
             Deity
             ,
             and
             their
             Beasts
             to
             inferior
             gods
             .
             And
             the
             greater
             number
             offer'd
             Victims
             ,
             and
             their
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             Prayers
             used
             in
             sacrificing
             ,
             both
             to
             God
             and
             Daemons
             b
             .
             Yet
             it
             must
             be
             confessed
             ,
             that
             thus
             far
             the
             Church
             of
             Rome
             hath
             gone
             towards
             Sacrifice
             to
             Saints
             .
             It
             hath
             appointed
             Masses
             ,
             which
             it
             esteemeth
             proper
             Sacrifices
             or
             Offerings
             of
             the
             Body
             of
             Christ
             to
             the
             Father
             ,
             in
             honour
             of
             her
             Saints
             :
             Insomuch
             that
             such
             Masses
             bear
             the
             names
             of
             their
             Hero's
             ;
             and
             nothing
             is
             said
             more
             commonly
             than
             
               the
               Mass
               of
               St.
               Anthony
            
             ;
             the
             Mass
             of
             this
             or
             the
             other
             Saint
             .
             But
             in
             this
             case
             the
             Council
             of
             Trent
             hath
             given
             caution
             ;
             and
             would
             not
             have
             it
             believ'd
             that
             the
             Sacrifice
             is
             offered
             to
             the
             Saint
             ,
             but
             to
             God
             only
             c
             .
          
           
             Now
             that
             which
             I
             have
             hitherto
             shewed
             ,
             is
             the
             fair
             side
             of
             the
             Church
             of
             Rome
             ,
             in
             reference
             to
             the
             Idolatry
             with
             which
             she
             is
             charged
             .
             Neither
             hath
             my
             Pen
             dawbed
             in
             the
             representation
             ;
             it
             hath
             done
             her
             but
             justice
             .
          
           
             But
             there
             is
             ,
             besides
             this
             already
             exposed
             to
             view
             ,
             a
             cloudy
             side
             of
             that
             Church
             which
             calleth
             her self
             the
             Pillar
             of
             Christian
             Truth
             .
             This
             that
             we
             may
             the
             better
             discern
             ,
             let
             us
             first
             view
             it
             in
             the
             Council
             of
             Trent
             ,
             (
             or
             in
             any
             later
             Popish
             Synods
             )
             ,
             and
             then
             in
             its
             own
             subsequent
             Acts
             ;
             and
             see
             how
             far
             [
             first
             in
             the
             point
             of
             Invocation
             of
             Saints
             ,
             and
             next
             of
             Images
             ]
             it
             doth
             directly
             ,
             
             or
             by
             plain
             consequence
             ,
             and
             not
             meerly
             by
             accidental
             abuse
             ,
             usurp
             any
             honour
             which
             belongeth
             to
             God.
             
          
        
         
           
             PART
             3.
             
             
               Of
               the
               Idolatry
               charged
               on
               the
            
             Papists
             
               in
               their
               Worship
               of
               Saints
            
             .
          
           
             FIrst
             ,
             touching
             the
             Invocation
             of
             Saints
             ,
             the
             Council
             of
             Trent
             determineth
             a
             that
             the
             spirits
             of
             holy
             
               men
               reigning
               with
               Christ
               ,
               are
               to
               be
               venerated
               ,
               and
               invoked
               :
               And
               that
               they
               offer
               Prayers
               to
               God
               for
               us
               .
               Also
               ,
               that
               it
               is
               good
               and
               lawful
               to
               pray
               to
               them
               ,
               and
               to
               flie
               to
               their
               Prayers
               ;
               
                 their
                 help
                 and
                 aid
                 through
                 Christ
                 the
                 only
                 Saviour
                 and
                 Redeemer
                 of
                 men
                 .
              
            
          
           
             In
             pursuance
             of
             this
             Decree
             ,
             the
             Church
             of
             Rome
             hath
             continued
             her
             practice
             of
             worshipping
             Saints
             according
             to
             certain
             Forms
             of
             words
             prescribed
             in
             such
             Books
             as
             her
             Breviary
             and
             Missal
             ,
             which
             the
             Popes
             by
             virtue
             of
             another
             Decree
             b
             of
             the
             same
             Council
             have
             revised
             ,
             and
             for
             common
             use
             established
             .
          
           
             Now
             the
             forms
             and
             signs
             of
             Worship
             used
             in
             that
             Church
             are
             of
             such
             a
             nature
             ,
             that
             they
             seem
             at
             first
             view
             at
             least
             ,
             to
             give
             to
             the
             Saints
             ,
             if
             not
             that
             honour
             which
             is
             incommunicable
             ,
             yet
             that
             which
             God
             ,
             though
             he
             might
             have
             given
             it
             ,
             hath
             reserved
             to
             himself
             .
             It
             may
             suffice
             to
             illustrate
             this
             matter
             ,
             if
             I
             select
             some
             Forms
             used
             in
             the
             
               Officium
               Parvum
            
             of
             the
             holy
             Virgin
             ,
             which
             maketh
             a
             part
             of
             the
             Romish
             Breviary
             ,
             set
             out
             in
             pursuance
             of
             the
             Decree
             of
             Trent
             ,
             by
             Pius
             the
             fifth
             .
             In
             that
             Office
             the
             Virgin
             is
             worshipped
             in
             these
             Forms
             c
             .
          
           
             
               Establish
               us
               in
               peace
               .
               —
               Unloose
               the
               bonds
               of
               the
               guilty
               .
               Bring
               forth
               light
               to
               the
               blind
               .
               Drive
               away
               our
               evils
               .
               Make
               us
               ,
               absolved
               of
               our
               faults
               ,
               meek
               and
               chaste
               .
               Vouchsafe
               us
               a
               spotless
               life
               .
            
          
           
           
             
               Thou
               art
               most
               worthy
            
             a
             
               of
               all
               praise
               .
               —
               Let
               all
               who
               commemorate
               thee
               ,
               have
               experience
               of
               thy
               assistance
               .
               —
            
          
           
             Vouchsafe
             b
             
               that
               I
               may
               praise
               thee
               ,
               O
               Sacred
               Virgin
               ,
               give
               me
               power
               against
               thy
               Enemies
               .
            
          
           
             Let
             c
             
               the
               Virgin
            
             Mary
             
               bless
               us
               ,
               and
               our
               pious
               off-spring
               .
            
          
           
             Mary
             ,
             
               Mother
               of
               Grace
            
             d
             ,
             
               Mother
               of
               Mercy
               !
               do
               thou
               defend
               us
               from
               the
               Enemy
               ,
               and
               receive
               us
               at
               the
               hour
               of
               death
               .
            
          
           
             We
             also
             find
             in
             that
             little
             Office
             this
             Exhortation
             ascribed
             to
             Bernard
             e
             :
             
               Let
               us
               embrace
               ,
               my
               Brethren
               ,
               the
               footsteps
               of
            
             Mary
             ,
             
               and
               let
               us
               cast
               our selves
               at
               her
               blessed
               feet
               with
               most
               devout
               supplication
               .
               Let
               us
               hold
               her
               and
               not
               let
               her
               go
               till
               she
               bless
               us
               ;
               for
               she
               is
               able
               .
            
          
           
             These
             Forms
             are
             agreeable
             to
             many
             others
             in
             the
             former
             part
             of
             the
             Roman
             Breviary
             ,
             out
             of
             which
             I
             will
             transcribe
             only
             the
             following
             Suffrages
             .
          
           
             Holy
             Mary
             f
             
               succour
               the
               miserable
               ,
               help
               the
               weak-hearted
               ,
               refresh
               the
               weeping
               ,
               pray
               for
               the
               people
               ,
               mediate
               for
               the
               Clergy
               ,
               intercede
               for
               devout
               women
               .
               Let
               all
               who
               celebrate
               thy
               Commemoration
               ,
               feel
            
             Thy
             Aid
             g
             .
          
           
             
               Hail
               ,
               O
               Queen
            
             h
             !
             
               Thou
               Mother
               of
               mercy
               ,
               life
               ,
               sweetness
               ,
               and
               our
               Hope
               ,
               we
               salute
               thee
               .
               To
               thee
               we
               the
               banished
               children
               of
            
             Eve
             ,
             
               do
               make
               our
               supplication
               .
               To
               thee
               we
               sigh
               ,
               mourning
               and
               weeping
               in
               this
               valley
               of
               tears
               .
               Go
               to
               therefore
               our
               Advocatress
               ;
               turn
               towards
               us
               those
               thy
               merciful
               eyes
               ;
               and
               shew
               us
               after
               this
               our
               banishment
               ,
               Jesus
               ,
               the
               blessed
               fruit
               of
               thy
               womb
               :
               O
               mild
               ,
               O
               pious
               ,
               O
               sweet
               Virgin
            
             Mary
             !
          
           
             Many
             of
             these
             Suffrages
             taken
             in
             their
             plain
             and
             common
             meaning
             ,
             do
             manifestly
             intrench
             upon
             the
             Prerogative
             of
             God.
             And
             of
             this
             kind
             also
             are
             those
             Romish
             Prayers
             which
             are
             mentioned
             by
             Mr.
             Thorndike
             in
             the
             last
             part
             of
             his
             Epilogue
             i
             ,
             in
             which
             he
             treateth
             of
             the
             Laws
             of
             the
             Church
             .
             
               The
               third
               sort
               (
               said
               he
               )
               
               of
               [
               the
               Prayers
               of
               Romanists
               unto
               Saints
               ]
               is
               ,
               when
               they
               desire
               immediately
               of
               them
               the
               same
               blessings
               ,
               spiritual
               and
               temporal
               ,
               which
               all
               Christians
               desire
               of
               God.
               There
               is
               (
               as
               he
               proceeds
               )
               a
               Psalter
               to
               be
               seen
               with
               the
               name
               of
               God
               [
               or
               rather
               Lord
               ]
               changed
               ,
               every-where
               into
               the
               name
               of
               Virgin.
               There
               is
               a
               Book
               of
               Devotion
               in
               French
               with
               this
               Title
               ,
               
                 Moyen
                 de
                 bien
                 Servir
                 ,
                 prier
                 ,
                 &
                 adorer
                 la
                 Vierge
              
               Marie
               :
               The
               way
               well
               to
               serve
               a
               ,
               pray
               to
               ,
               and
               adore
               the
               blessed
               Virgin.
               The
               [
               Prayers
               of
               this
               ]
               third
               [
               sort
               ]
               taking
               them
               at
               the
               foot
               of
               the
               Letter
               ,
               and
               valuing
               the
               intent
               of
               those
               that
               use
               them
               by
               nothing
               but
               the
               words
               of
               them
               ,
               are
               meer
               Idolatries
               .
               As
               desiring
               of
               the
               creature
               that
               which
               God
               only
               gives
               ,
               which
               is
               the
               worship
               of
               the
               creature
               for
               the
               Creator
               ,
               God
               blessed
               for
               evermore
               .
               And
               were
               we
               bound
               to
               make
               the
               Acts
               of
               them
               that
               teach
               these
               Prayers
               the
               Acts
               of
               the
               Church
               ,
               because
               it
               tolerates
               them
               ,
               and
               maintains
               b
               them
               in
               it
               ,
               instead
               of
               casting
               them
               out
               ,
               it
               would
               be
               hard
               to
               free
               that
               Church
               from
               Idolatry
               ,
               which
               whoso
               admitteth
               can
               by
               no
               means
               grant
               it
               to
               be
               a
               Church
               .
            
          
           
             The
             Letter
             then
             of
             Romish
             Forms
             being
             very
             scandalous
             ,
             those
             who
             justifie
             the
             use
             of
             them
             must
             shew
             some
             other
             words
             wherein
             the
             Romish
             Church
             hath
             so
             explained
             her self
             to
             the
             World
             ,
             that
             men
             may
             plainly
             know
             she
             never
             intended
             them
             in
             their
             common
             and
             native
             acception
             ,
             but
             in
             a
             sense
             agreeable
             to
             the
             tenure
             of
             Scripture
             ;
             and
             of
             such
             a
             sense
             Mr.
             Thorndike
             in
             the
             place
             before
             cited
             ,
             hath
             judged
             them
             capable
             .
          
           
             If
             such
             an
             Interpretation
             be
             by
             her
             promulgated
             to
             the
             World
             ,
             the
             force
             of
             the
             Objection
             against
             such
             Forms
             will
             be
             abated
             :
             abated
             I
             say
             ,
             but
             not
             quite
             removed
             .
             For
             still
             such
             Forms
             are
             perilous
             amongst
             the
             vulgar
             ,
             who
             follow
             the
             received
             sense
             of
             words
             notwithstanding
             
             their
             contrary
             Interpretations
             .
             There
             may
             indeed
             be
             a
             very
             arbitrarious
             use
             of
             signs
             ;
             and
             if
             an
             Humorist
             will
             give
             this
             caution
             to
             his
             neighbour
             that
             when
             he
             useth
             the
             word
             ,
             black
             ,
             he
             must
             be
             interpreted
             as
             meaning
             ,
             white
             ,
             he
             shall
             not
             lye
             to
             him
             when
             he
             tells
             him
             that
             the
             Snow
             is
             black
             ,
             and
             that
             the
             Crow
             is
             white
             ;
             or
             when
             he
             writes
             himself
             Blacklous
             instead
             of
             
               Thomas
               Albius
            
             .
             But
             amongst
             others
             ,
             to
             whom
             such
             caution
             is
             not
             given
             ,
             and
             who
             understand
             nothing
             of
             this
             absurd
             humor
             ,
             his
             reserved
             meaning
             will
             not
             salve
             the
             veracity
             of
             his
             word
             .
          
           
             Now
             let
             it
             be
             examined
             ,
             Whether
             the
             Church
             of
             Rome
             hath
             made
             before
             the
             world
             ,
             a
             plain
             interpretation
             of
             the
             abovesaid
             Forms
             ,
             in
             such
             sort
             ,
             that
             men
             cannot
             ,
             without
             breach
             of
             charity
             ,
             put
             upon
             them
             any
             other
             than
             this
             or
             the
             like
             construction
             ,
             avowed
             by
             many
             Doctors
             a
             :
             Holy
             Mary
             ,
             
               pray
               for
               us
               in
               order
               to
               the
               obtaining
               these
               or
               other
               blessings
               from
               the
               alsufficient
               God.
            
             Otherwise
             that
             Church
             is
             answerable
             for
             the
             common
             and
             scandalous
             meaning
             of
             the
             Latine
             words
             ,
             which
             are
             not
             now
             proper
             to
             Rome
             ,
             but
             the
             language
             of
             the
             World.
             
          
           
             If
             such
             an
             Interpretation
             be
             divulged
             we
             must
             look
             for
             it
             either
             in
             the
             Council
             of
             Trent
             ,
             or
             in
             some
             following
             Synods
             ,
             or
             in
             the
             Decrees
             of
             the
             Popes
             ,
             or
             in
             the
             Catechism
             ,
             Breviaries
             ,
             Missals
             ,
             or
             some
             other
             such
             Books
             which
             are
             publickly
             authorized
             by
             that
             Church
             .
          
           
             For
             the
             Breviarie
             and
             Missal
             ,
             their
             Forms
             have
             been
             already
             produced
             ;
             neither
             have
             I
             omitted
             any
             Antecedents
             and
             consequents
             which
             may
             decipher
             some
             hidden
             meaning
             in
             them
             .
             It
             is
             true
             ,
             some
             Litanies
             subjoin
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             ,
             
               Have
               mercy
            
             ,
             only
             to
             the
             Persons
             of
             the
             Sacred
             Trinity
             ;
             using
             to
             Saints
             and
             Angels
             ,
             the
             Form
             of
             
               Orate
               pro
               nobis
            
             ,
             or
             
               pray
               for
               us
            
             .
             But
             they
             who
             
             in
             one
             Prayer
             desire
             the
             Saints
             only
             to
             pray
             for
             them
             ,
             do
             not
             barely
             by
             that
             one
             Prayer
             manifest
             to
             the
             World
             that
             they
             still
             mean
             no
             more
             than
             the
             requesting
             of
             their
             Intercessions
             ,
             when
             in
             an
             hundred
             other
             Forms
             they
             call
             upon
             them
             to
             bestow
             this
             and
             that
             benefit
             upon
             them
             ;
             and
             sometimes
             a
             benefit
             which
             is
             not
             to
             be
             expected
             but
             from
             the
             Almightiness
             of
             God.
             
          
           
             For
             the
             Council
             of
             Trent
             ,
             such
             Forms
             ,
             in
             the
             ratification
             at
             least
             of
             their
             common
             use
             ,
             following
             by
             virtue
             of
             its
             Decree
             ,
             they
             seem
             rather
             to
             be
             Explications
             of
             the
             sense
             of
             the
             Council
             ,
             than
             to
             be
             by
             it
             explained
             .
             For
             that
             were
             to
             make
             the
             Key
             first
             ,
             and
             the
             Lock
             which
             it
             should
             open
             afterwards
             .
             But
             if
             the
             Breviary
             and
             Missal
             be
             explained
             by
             the
             Council
             ,
             they
             receive
             a
             very
             dark
             Interpretation
             ,
             and
             therefore
             next
             to
             insufficient
             .
             For
             the
             common
             sense
             of
             its
             Forms
             is
             naturally
             ,
             or
             by
             custom
             plain
             ;
             and
             therefore
             their
             Explication
             in
             a
             forced
             sense
             ,
             though
             exceeding
             open
             ,
             will
             scarce
             be
             admitted
             by
             the
             vulgar
             ,
             who
             judg
             by
             that
             which
             is
             just
             before
             them
             .
             They
             like
             ordinary
             Travellers
             plod
             on
             in
             the
             common
             road
             which
             is
             before
             their
             eyes
             ,
             and
             mind
             not
             the
             directions
             which
             are
             engraven
             or
             written
             on
             Pillars
             which
             stand
             on
             their
             right
             or
             left
             hand
             .
             That
             Church
             should
             have
             been
             careful
             of
             the
             scandalous
             sound
             of
             Idolatrous
             Forms
             ,
             considering
             how
             tender
             Religion
             is
             of
             the
             Honour
             of
             God
             :
             and
             it
             should
             have
             taken
             further
             care
             against
             the
             peril
             of
             that
             Idolatry
             which
             attendeth
             them
             ;
             considering
             the
             weak
             capacities
             of
             the
             people
             ,
             who
             will
             construe
             Idolatrous
             Forms
             in
             an
             Idolatrous
             sense
             .
             If
             the
             Pope
             shall
             set
             forth
             a
             thousand
             Declarations
             concerning
             the
             Worship
             of
             one
             true
             God
             ,
             and
             yet
             shall
             pray
             in
             this
             Form
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Baal
               have
               mercy
            
             ,
             instead
             of
             this
             ancient
             one
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Lord
               have
               mercy
            
             ;
             the
             World
             would
             judg
             of
             him
             as
             of
             a
             well-wisher
             to
             Baal
             ,
             though
             the
             name
             
             does
             signifie
             no
             more
             than
             Lord
             ;
             because
             the
             common
             acceptance
             of
             it
             hath
             rendred
             it
             the
             sign
             of
             a
             false
             god
             .
             In
             such
             manner
             the
             World
             would
             judg
             ,
             if
             he
             should
             call
             on
             God
             by
             the
             name
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             though
             it
             be
             but
             the
             word
             DEUS
             ,
             or
             God
             ,
             with
             a
             very
             little
             alteration
             .
          
           
             It
             appeareth
             then
             that
             in
             some
             Forms
             a
             forced
             Interpretation
             doth
             not
             effectually
             shew
             the
             sense
             which
             is
             vail'd
             under
             the
             Letter
             ,
             or
             rather
             where
             the
             Letter
             looks
             a
             contrary
             way
             .
             And
             for
             the
             Forms
             of
             the
             Church
             of
             Rome
             ,
             the
             Council
             of
             Trent
             does
             not
             give
             any
             open
             Interpretation
             of
             them
             ,
             or
             so
             much
             as
             suggest
             that
             nothing
             is
             meant
             by
             them
             but
             an
             
               Ora
               pro
               nobis
            
             .
          
           
             For
             the
             Council
             where
             it
             treateth
             of
             the
             Invocation
             of
             Saints
             a
             ,
             it
             doth
             not
             only
             mention
             the
             usefulness
             of
             their
             Prayers
             ,
             but
             also
             of
             their
             
               help
               and
               assistance
            
             ;
             which
             assistance
             if
             it
             be
             no
             other
             than
             that
             of
             their
             Prayers
             ,
             the
             addition
             of
             the
             words
             ,
             
               Help
               and
               Aid
            
             ,
             to
             that
             of
             Prayers
             may
             seem
             very
             superfluous
             .
          
           
             Something
             else
             that
             Church
             meaneth
             ,
             and
             it
             is
             elsewhere
             expressed
             by
             Patrocinium
             ,
             the
             aid
             of
             a
             Patron
             ,
             or
             rather
             of
             a
             Guardian
             ;
             for
             that
             it
             intendeth
             .
             In
             the
             little
             Office
             of
             the
             blessed
             Virgin
             this
             Collect
             is
             prescribed
             b
             ,
             
               We
               pray
               thee
               ,
               Lord
               ,
               let
               all
               thy
               Saints
               every-where
               help
               us
               ,
               that
               whilst
               we
               celebrate
               their
               merits
               ,
               we
               may
               feel
               their
               Patrocini●…
               ,
            
             [
             or
             Protection
             .
             ]
             I
             here
             interpret
             Patrocinie
             by
             Guardianship
             ,
             aid
             ,
             and
             protection
             ,
             not
             only
             because
             the
             word
             will
             bear
             that
             sense
             [
             for
             in
             
               Festus
               ,
               Patrocinium
            
             ,
             is
             ,
             
               Tutela
               &
               defensio
            
             ;
             and
             in
             
               Cicero
               ,
               Patronus
            
             ,
             is
             ,
             
               Custos
               &
               defensor
               Coloniae
               ]
            
             ,
             but
             because
             those
             prayers
             refer
             to
             their
             Saints
             as
             to
             Patrons
             and
             Patronesses
             of
             persons
             ,
             places
             and
             things
             ;
             of
             which
             more
             at
             large
             ,
             in
             the
             pursuit
             of
             this
             Argument
             .
             In
             the
             sixth
             Council
             of
             Milan
             c
             ,
             it
             is
             said
             ,
             
               To
               be
               agreeable
               to
               
               pious
               Reason
               ,
               by
               Divine
               Offices
               ,
               and
               Litanies
               ,
               to
               implore
               the
               Intercession
               or
               Patrocinie
               of
               the
               Patrons
               of
               Cities
               and
               Provinces
               .
            
             From
             such
             Patrons
             they
             expect
             other
             aids
             besides
             those
             of
             their
             prayers
             ;
             and
             they
             tell
             how
             they
             appear
             in
             times
             of
             danger
             ,
             and
             how
             active
             they
             are
             in
             effecting
             their
             deliverance
             .
             In
             the
             Catechism
             of
             Trent
             a
             ,
             that
             Church
             owneth
             Christ
             as
             the
             only
             [
             that
             is
             ,
             as
             they
             mean
             it
             ,
             the
             principal
             ]
             Patron
             .
             And
             as
             it
             intends
             not
             to
             signifie
             by
             that
             word
             that
             Christ
             doth
             no
             otherwise
             give
             aid
             to
             his
             Church
             than
             by
             his
             Intercession
             ;
             so
             neither
             doth
             it
             mean
             the
             like
             by
             the
             Patrocinie
             of
             the
             Saints
             .
             The
             Council
             of
             Trent
             mentions
             their
             Aids
             ,
             besides
             their
             Prayers
             ,
             and
             accordingly
             the
             people
             pray
             for
             them
             in
             such
             Forms
             as
             these
             :
             
               O
               holy
            
             Mary
             b
             
               —
               stretch
               abroad
               the
               hand
               of
               thy
               mercy
               —
               graciously
            
             c
             
               hear
               us
               in
               all
               our
               needs
               and
               necessities
               ,
               and
               leave
               us
               not
               comfortless
               ,
               nor
               alone
               without
               help
               in
               that
               dreadful
               day
               and
               hour
               ,
               when
               our
               souls
               shall
               go
               out
               of
               our
               bodies
               ,
               but
               assist
               and
               help
               us
               ,
               that
               we
               may
               then
               safely
               come
               and
               enter
               in
               at
               the
               gates
               of
               Paradise
               —
               To
               thy
            
             d
             
               help
               ,
               O
               Virgin
               ,
               Mother
               of
               God
               ,
               poor
               women
               labouring
               in
               childbirth
               do
               fly
               :
               refuse
               them
               not
               in
               their
               necessities
               ,
               but
               help
               them
               in
               all
               their
               distress
               ,
               O
               blessed
               Virgin.
               
            
          
           
             Vers.
             
               In
               all
               our
               Tribulations
               and
               Anguishes
               .
            
          
           
             Resp.
             
               The
               blessed
               Virgin-Mother
               succour
               us
            
             .
             [
             Where
             we
             have
             a
             Miserere
             ,
             not
             an
             Ora.
             ]
          
           
             Sometimes
             indeed
             the
             Romanists
             call
             the
             very
             prayer
             of
             the
             Virgin
             a
             protection
             ,
             as
             in
             this
             form
             e
             :
             
               We
               beseech
               thee
               ,
               O
               Lord
               ,
               that
               the
               glorious
               Intercession
               of
               the
               ever-blessed
               and
               glorious
               Virgin
            
             Mary
             
               may
               protect
               us
               ,
               and
               bring
               us
               to
               everlasting
               life
               .
            
             But
             it
             is
             certain
             that
             they
             generally
             mean
             some
             further
             assistance
             than
             that
             of
             fupplication
             when
             they
             call
             for
             it
             ;
             for
             they
             are
             taught
             that
             the
             Saints
             are
             endued
             with
             such
             a
             power
             .
             Hence
             
             
               John
               Heigham
            
             in
             his
             Popish
             Manual
             a
             ,
             hath
             this
             Advertisement
             as
             preparatory
             to
             Confession
             .
             
               Commend
               thy self
               unto
               Almighty
               God
               ,
               to
               his
               blessed
               Mother
               ,
               and
               to
               thy
               good
               Angel
               ,
               praying
               ,
               that
               thou
               maist
               no
               way
               be
               seduced
               ,
               or
               deceived
               by
               the
               fraud
               of
               the
               Devil
               .
               Also
               to
               St.
               
                 Mary
                 Magdalene
              
               ,
               and
               to
               St.
               Barbara
               :
               who
               as
               it
               is
               written
               ,
               have
               obtained
               most
               effectual
               grace
               and
               favour
               of
               God
               to
               
                 assist
                 in
                 confession
              
               ,
               all
               such
               as
               pray
               unto
               them
               for
               their
               help
               and
               assistance
               .
            
          
           
             If
             we
             proceed
             to
             other
             Councils
             later
             than
             that
             of
             the
             Council
             of
             Trent
             ,
             inquiring
             in
             them
             for
             interpretations
             of
             Romish
             Offices
             ;
             they
             are
             not
             in
             pretence
             any
             more
             than
             Provincial
             or
             National
             Synods
             ,
             not
             general
             Councils
             .
             Wherefore
             the
             Interpretations
             of
             such
             Synods
             (
             if
             any
             be
             found
             in
             them
             )
             are
             not
             sufficient
             for
             the
             enlightning
             and
             manifesting
             the
             sense
             of
             the
             whole
             Church
             .
             But
             so
             far
             as
             my
             observation
             in
             the
             perusal
             of
             them
             ,
             may
             be
             of
             validity
             ,
             I
             avouch
             that
             there
             is
             not
             in
             them
             such
             an
             interpretation
             as
             referreth
             the
             sense
             of
             the
             abovesaid
             Forms
             ,
             meerly
             to
             a
             praying
             to
             the
             Saints
             to
             pray
             for
             us
             .
             In
             many
             of
             them
             b
             the
             Doctrine
             of
             Trent
             ,
             in
             this
             Article
             is
             owned
             and
             reinforced
             but
             not
             ,
             that
             I
             know
             of
             ,
             further
             explained
             .
          
           
             That
             which
             I
             find
             most
             opposite
             to
             the
             thing
             in
             hand
             ,
             amidst
             so
             vast
             an
             heap
             of
             Decrees
             ,
             is
             a
             certain
             place
             in
             the
             Synod
             of
             Cambray
             :
             a
             Synod
             held
             ,
             somewhat
             more
             than
             an
             hundred
             years
             ago
             c
             under
             
               Maximilian
               a
               Bergis
            
             ,
             Archbishop
             and
             Duke
             of
             Cambray
             .
             The
             place
             which
             I
             mean
             is
             in
             the
             third
             Chapter
             ,
             under
             the
             Title
             ,
             
               de
               sanctis
            
             ;
             and
             thus
             it
             runs
             :
          
           
             
               Let
               the
               Prayers
               of
               the
               Faithful
               follow
               the
               analogy
               and
               proportion
               of
               Faith.
               Wherefore
               let
               the
               less
               learned
               Populace
               be
               admonished
               ,
               that
               when
               they
               visit
               the
               Memorials
               of
               the
               Saints
               ,
               and
               implore
               their
               
               aid
               ,
               and
               according
               to
               Christian
               custom
               ,
               repeat
               the
               Lords-prayer
               ,
               that
               they
               understand
               that
               they
               direct
               them
               not
               to
               the
               Saints
               but
               unto
               God
               ;
               the
               Saints
               being
               joined
               with
               them
               as
               Comprecators
               .
            
          
           
             This
             sounds
             somewhat
             like
             a
             Plea
             from
             the
             Roman
             Church-men
             to
             the
             Populace
             of
             Cambray
             ,
             if
             care
             be
             taken
             that
             they
             be
             instructed
             according
             to
             that
             Decree
             of
             their
             Synod
             .
             But
             that
             being
             a
             Decree
             enacted
             in
             a
             corner
             of
             the
             world
             ,
             and
             in
             a
             private
             Synod
             ,
             it
             cannot
             suffice
             in
             all
             those
             places
             where
             the
             Roman
             Offices
             are
             enjoined
             ,
             and
             where
             the
             use
             of
             them
             is
             continual
             .
             Further
             ,
             two
             things
             are
             here
             to
             be
             observed
             in
             reference
             to
             this
             Decree
             :
             First
             ,
             That
             the
             Invocation
             of
             Saints
             as
             Patrons
             contradicteth
             not
             the
             analogy
             of
             the
             
             Roman-Faith
             .
             Secondly
             ,
             That
             the
             bringing
             of
             the
             Forms
             of
             Invocation
             to
             the
             Analogy
             of
             Faith
             in
             this
             Decree
             does
             not
             so
             much
             respect
             the
             Prayers
             in
             the
             Missal
             and
             Breviarie
             ,
             as
             the
             Lords-prayer
             repeated
             more
             privately
             in
             the
             Litanies
             of
             the
             Saints
             a
             .
          
           
             Proceed
             we
             next
             to
             the
             Roman
             Decretals
             .
             In
             the
             new
             Decretals
             ,
             which
             make
             the
             seventh
             Book
             in
             the
             body
             of
             their
             Canon-law
             ,
             I
             can
             find
             nothing
             after
             the
             Creed
             of
             Trent
             urged
             upon
             all
             their
             Ecclesiasticks
             ,
             in
             the
             Bull
             of
             Pius
             the
             fourth
             b
             ,
             besides
             the
             pressing
             of
             the
             same
             Form
             or
             Oath
             anew
             by
             Pius
             the
             fifth
             ,
             upon
             the
             Doctors
             and
             Professors
             of
             all
             Faculties
             c
             .
          
           
             For
             the
             Catechism
             of
             Trent
             ,
             I
             meet
             indeed
             with
             such
             an
             Interpretation
             of
             the
             forementioned
             Offices
             ,
             as
             soundeth
             to
             them
             that
             do
             not
             well
             attend
             ,
             as
             if
             all
             were
             meant
             of
             requesting
             the
             Prayers
             of
             Saints
             on
             our
             behalf
             .
             The
             place
             of
             that
             Catechism
             d
             is
             this
             which
             I
             am
             going
             to
             mention
             .
             
               We
               do
               not
               after
               the
               same
               manner
               pray
               to
               God
               and
               to
               the
               Saints
               .
               For
               we
               pray
               to
               God
               ,
               that
               he
               would
               give
               good
               things
               ,
               and
               deliver
               us
               from
               evil
               ;
               but
               we
               beg
               of
               the
               Saints
               ,
               because
               they
               
               are
               gracious
               with
               God
               ,
               that
               they
               would
               take
               us
               into
               their
               Patronage
               ,
               and
               procure
               of
               God
               the
               things
               we
               need
               .
               Hence
               we
               use
               two
               different
               Forms
               ;
               for
               we
               say
               properly
               to
               God
               ,
               
                 Have
                 mercy
                 on
                 us
                 ,
                 Hear
                 us
                 :
              
               to
               a
               Saint
               ,
               
                 Pray
                 for
                 us
              
               :
               though
               upon
               another
               account
               we
               may
               pray
               to
               the
               Saints
               themselves
               to
               have
               mercy
               on
               us
               ,
               for
               they
               are
               very
               merciful
               .
            
          
           
             On
             this
             place
             it
             may
             not
             be
             amiss
             if
             I
             bestow
             these
             Animadversions
             .
          
           
             First
             ,
             When
             it
             is
             said
             that
             Roman-Catholicks
             pray
             not
             to
             the
             Saints
             for
             the
             bestowing
             of
             good
             ,
             or
             the
             averting
             or
             removing
             of
             evil
             ,
             this
             is
             meant
             of
             absolute
             Prayer
             ,
             (
             to
             use
             the
             terms
             of
             Cardinal
             Perron
             )
             by
             which
             we
             address
             our selves
             to
             the
             first
             Cause
             ,
             who
             is
             God
             ;
             not
             of
             Relative
             supplication
             ,
             by
             which
             they
             call
             on
             the
             Saints
             as
             subordinate
             conveyers
             of
             good
             ,
             and
             averters
             of
             evil
             .
             So
             in
             the
             Hymn
             ,
             
               Ave
               Mari's
               stella
            
             ,
             the
             Virgin
             is
             desired
             to
             give
             light
             to
             the
             blind
             ,
             and
             to
             drive
             away
             our
             evils
             a
             .
          
           
             Secondly
             ,
             When
             Papists
             desire
             the
             Saints
             to
             pray
             for
             them
             ,
             because
             they
             are
             gracious
             with
             God
             ,
             they
             mean
             not
             this
             only
             of
             their
             desire
             that
             the
             Saints
             would
             use
             their
             interest
             as
             Saints
             in
             their
             present
             case
             ,
             for
             the
             procuring
             of
             Gods
             immediate
             help
             ;
             but
             they
             also
             intreat
             them
             either
             to
             procure
             of
             God
             commission
             to
             be
             their
             Patrons
             ,
             or
             to
             continue
             his
             Grace
             to
             them
             in
             executing
             the
             commission
             formerly
             given
             them
             .
             This
             ,
             I
             suppose
             ,
             is
             meant
             in
             those
             Collects
             ,
             
               where
               they
               desire
               God
               to
               protect
               his
               people
               who
               trust
               in
               the
               Patronage
               of
               Peter
               and
               Paul
               ,
               and
               other
               Apostles
            
             b
             .
             And
             this
             Horstius
             means
             in
             this
             form
             of
             Prayer
             to
             the
             Virgin
             c
             :
             
               I
               beseech
               thee
               by
               that
               mighty
               favour
               granted
               thee
               by
               Christ
               ,
               that
               thou
               wilt
               obtain
               for
               me
               more
               grace
               to
               please
               God.
               
            
          
           
             Thirdly
             ,
             Though
             in
             the
             Litany
             where
             the
             Trinity
             
             is
             invoked
             with
             the
             form
             of
             ,
             
               Have
               mercy
            
             ;
             the
             Saints
             are
             called
             on
             with
             that
             of
             ,
             
               Pray
               for
               us
            
             ;
             (
             for
             the
             same
             form
             so
             nigh
             would
             have
             sounded
             ill
             ,
             as
             if
             the
             Saints
             were
             equal
             with
             God
             )
             ;
             yet
             when
             the
             Saints
             are
             addressed
             to
             in
             distinct
             Collects
             or
             Hymns
             ,
             the
             form
             is
             ,
             
               Help
               us
            
             ,
             as
             well
             as
             ,
             
               Pray
               for
               us
            
             .
             Thus
             in
             the
             Hymn
             ,
             
               Alma
               Redemptoris
               Mater
            
             .
             They
             
               (
               a
            
             )
             pray
             to
             the
             Virgin
             in
             the
             form
             of
             ,
             
               Peccatorum
               miserere
            
             .
          
           
             Fourthly
             ,
             Here
             is
             own'd
             a
             request
             both
             for
             Patronage
             and
             Prayer
             .
          
           
             And
             further
             ,
             in
             that
             Catechism
             
               (
               b
               )
            
             ,
             the
             Saints
             are
             
             called
             
               Mediators
               and
               Patrons
               ;
               and
               there
               is
               mention
               
                 (
                 c
              
               )
               of
               their
               Aids
               ;
               and
               their
               Worship
               d
               is
               confounded
               
               with
               that
               of
               Angels
               under
               the
               name
               of
               Angelical
               
               Spirits
               .
               And
               of
               them
               it
               is
               there
               affirmed
               ,
               that
               God
               hath
               appointed
               them
               to
               be
               his
               Ministers
               ;
               that
               he
               useth
               their
               Ministration
               in
               the
               Government
               ,
               both
               of
               his
               Church
               ,
               and
               of
               other
               things
               ;
               and
               that
               by
               their
               help
               we
               are
               daily
               delivered
               from
               the
               greatest
               dangers
               of
               Soul
               and
               Body
               .
            
          
           
             For
             the
             Books
             of
             publick
             Offices
             ,
             their
             Forms
             have
             been
             already
             produced
             ;
             neither
             can
             I
             see
             where
             the
             Comment
             of
             any
             Rubrick
             removeth
             the
             scandal
             of
             their
             Text.
             
          
           
             Concerning
             Manuals
             ,
             they
             are
             usually
             composed
             by
             private
             Doctors
             ,
             or
             devout
             Students
             ,
             who
             often
             intermix
             the
             Glosses
             of
             their
             own
             Reason
             .
             But
             nothing
             less
             than
             the
             Church
             it self
             can
             authentickly
             explain
             its
             Universal
             practice
             .
             And
             for
             such
             Manuals
             as
             are
             authorized
             by
             the
             Church
             ,
             to
             me
             they
             seem
             to
             transcend
             ,
             rather
             than
             to
             come
             short
             of
             ,
             the
             Forms
             of
             the
             Missal
             and
             Breviarie
             .
             Such
             a
             Manual
             is
             that
             of
             the
             Hours
             of
             of
             the
             Blessed
             Virgin
             ,
             in
             which
             if
             there
             had
             been
             any
             such
             Explication
             of
             the
             Forms
             used
             to
             her
             ,
             it
             had
             been
             shut
             up
             together
             with
             other
             Manuals
             ,
             from
             the
             common
             
             view
             of
             the
             Christian
             world
             ,
             by
             the
             Interdict
             of
             any
             vulgar
             translation
             of
             it
             a
             .
             For
             to
             every
             Country
             has
             not
             been
             granted
             the
             Sclavonian
             priviledg
             b
             :
             That
             people
             have
             been
             allowed
             the
             Books
             of
             their
             Religion
             in
             their
             vulgar
             tongue
             ,
             with
             advice
             notwithstanding
             ,
             to
             embrace
             the
             Latin
             ,
             though
             to
             them
             an
             unknown
             language
             .
          
           
             In
             the
             Province
             of
             Mexico
             it
             was
             decreed
             by
             the
             Synod
             c
             ,
             That
             no
             Books
             of
             Religion
             should
             be
             read
             without
             the
             permission
             of
             the
             Ordinary
             .
             And
             the
             Manuals
             which
             were
             appointed
             for
             the
             use
             of
             the
             people
             ,
             whether
             Spanish
             or
             Indian
             ,
             were
             not
             likely
             to
             expound
             to
             them
             the
             meaning
             of
             the
             Roman
             Forms
             ;
             for
             their
             Contents
             were
             these
             :
             
               The
               Lords-prayer
               ;
               The
               Salutation
               by
               the
               Angel
               ;
               The
               Apostles
               Creed
               ;
               The
               Articles
               of
               Faith
               ,
               [
               those
               in
               the
               Creed
               of
               
                 Trent
                 ]
              
               ;
               The
               Precepts
               of
               the
               Decalogue
               ;
               The
               Precepts
               of
               the
               Church
               ;
               The
               seven
               Sacraments
               ;
               the
               seven
               deadly
               Sins
               ;
               and
               the
               
                 Salve
                 Regina
              
               .
            
          
           
             This
             Antiphona
             called
             
               Salve
               Regina
            
             ,
             has
             been
             already
             repeated
             ;
             and
             it
             is
             one
             of
             the
             higher
             Forms
             of
             the
             Worship
             of
             the
             Virgin.
             And
             Father
             Paul
             did
             in
             some
             measure
             shew
             his
             dislike
             of
             it
             d
             ,
             in
             forbearing
             to
             repeat
             it
             ,
             as
             did
             his
             Brethren
             at
             the
             end
             of
             the
             Mass.
             But
             it
             is
             true
             ,
             that
             he
             coloured
             his
             aversness
             with
             such
             an
             excuse
             as
             this
             ,
             that
             he
             was
             not
             to
             observe
             a
             Decree
             of
             Thirty
             Fryars
             against
             the
             Order
             of
             the
             whole
             Church
             .
             Now
             in
             the
             abovesaid
             Synod
             of
             Mexico
             e
             ,
             there
             is
             a
             special
             inforcement
             of
             the
             singing
             of
             
               Salve
               Regina
            
             daily
             ,
             and
             with
             all
             solemnity
             ,
             during
             a
             great
             part
             of
             Lent.
             And
             the
             Bishops
             are
             there
             much
             pressed
             to
             procure
             in
             this
             manner
             ,
             with
             all
             solicitude
             ,
             the
             increase
             of
             pious
             devotion
             towards
             the
             holy
             Virgin.
             
          
           
             The
             English
             Romanists
             have
             had
             often
             in
             their
             hands
             the
             Manual
             of
             Godly
             Prayers
             ,
             published
             at
             St.
             Omers
             
             by
             
               John
               Heigham
            
             .
             In
             the
             sixth
             Edition
             of
             that
             Book
             ,
             I
             find
             no
             Explication
             of
             the
             Worship
             of
             Saints
             ,
             but
             much
             which
             seemeth
             to
             advance
             it
             to
             a
             degree
             too
             high
             for
             it
             .
             Under
             the
             first
             (
             or
             in
             our
             account
             the
             second
             Commandment
             )
             the
             Penitent
             is
             there
             a
             taught
             to
             confess
             this
             as
             one
             breach
             of
             it
             ,
             that
             he
             hath
             not
             daily
             recommended
             himself
             to
             God
             and
             his
             Saints
             .
             In
             the
             Litany
             of
             our
             Lady
             he
             hath
             these
             Forms
             :
          
           
             
               O
               holy
            
             Mary
             b
             ,
             
               stretch
               abroad
               the
               hand
               of
               thy
               mercy
               ,
               and
               deliver
               our
               hearts
               from
               all
               wicked
               thoughts
               ,
               hurtful
               speeches
               ,
               and
               evil
               deeds
               .
               —
               O
               holy
            
             Mary
             c
             
               we
               worship
               thee
               ,
               we
               glorifie
               thee
               .
            
             Words
             which
             are
             a
             part
             of
             that
             Religious
             Thanksgiving
             which
             the
             ancient
             Church
             offered
             to
             God
             ,
             and
             called
             the
             Angelical
             Hymn
             .
          
           
             Horstius
             in
             his
             Manual
             called
             the
             
               Paradise
               of
               the
               Soul
            
             ,
             reprinted
             lately
             at
             Colen
             ,
             and
             adorned
             with
             Sculptures
             ,
             seems
             as
             devout
             as
             Heigham
             now
             cited
             ;
             for
             thus
             he
             prays
             d
             ,
             or
             comments
             on
             
               Gratia
               Plena
               :
               O
               blessed
               Virgin
               ,
               be
               graciously
               pleased
               to
               pour
               forth
               that
               Grace
               of
               which
               thou
               art
               full
               ;
               that
               the
               vein
               of
               thy
               benignity
               overflowing
               ,
               the
               guilty
               may
               receive
               absolution
               ;
               the
               sick
               ,
               medicine
               ;
               the
               weak
               in
               heart
               ,
               strength
               ;
               the
               afflicted
               ,
               consolation
               ;
               those
               that
               are
               in
               danger
               ,
               help
               and
               deliverance
               .
               O
               that
               I
               could
               but
               deserve
               one
               drop
               of
               such
               great
               fulness
               ,
               for
               the
               refreshing
               of
               my
               dry
               and
               parched
               heart
               !
            
          
           
             For
             the
             private
             Oral
             Instructions
             of
             the
             Romish
             Ecclesiasticks
             concerning
             the
             use
             and
             intent
             of
             such
             Forms
             ,
             I
             pretend
             not
             to
             be
             well
             acquainted
             with
             them
             .
             But
             as
             to
             their
             publick
             Preaching
             I
             am
             not
             ignorant
             of
             one
             very
             common
             and
             no
             less
             scandalous
             usage
             .
             For
             the
             Preacher
             after
             a
             short
             Preface
             which
             introduceth
             his
             Text
             or
             Subject
             ,
             exhorts
             the
             Congregation
             to
             say
             
               Ave
               Maria
            
             ,
             in
             order
             to
             a
             blessing
             upon
             that
             holy
             business
             about
             which
             they
             are
             assembled
             .
             And
             this
             the
             Reader
             may
             see
             not
             only
             in
             the
             more
             private
             Sermons
             of
             
               Monsieur
               
               de
               Lingendes
            
             ,
             but
             likewise
             in
             the
             more
             publick
             one
             of
             
               John
               Carthenius
            
             a
             Carmelite
             ,
             at
             the
             Provincial
             Synod
             of
             Cambray
             a
             .
          
           
             By
             this
             Discourse
             it
             plainly
             appeareth
             that
             the
             Letter
             of
             the
             Roman
             Forms
             in
             the
             Invocation
             of
             Saints
             ,
             does
             to
             the
             most
             vulgar
             ears
             ,
             sound
             as
             Idolatrous
             :
             as
             also
             that
             that
             Church
             hath
             not
             provided
             any
             publick
             ,
             direct
             ,
             clear
             Interpretation
             of
             them
             ,
             in
             its
             subsequent
             Synods
             ,
             Missals
             ,
             Breviaries
             ,
             Catechism
             ,
             Decretals
             ,
             Authentick
             Manuals
             ,
             or
             what
             I
             likewise
             may
             add
             ,
             in
             its
             Bullarium
             ,
             which
             (
             as
             shall
             anon
             be
             shewed
             )
             exalteth
             the
             Canonized
             into
             the
             condition
             of
             Patrons
             and
             Guardians
             of
             men
             .
          
           
             There
             then
             remaineth
             this
             only
             to
             be
             said
             by
             the
             learned
             of
             that
             Communion
             :
             That
             they
             who
             hear
             the
             Church
             professing
             plainly
             its
             Faith
             in
             one
             supreme
             God
             in
             Trinity
             ,
             cannot
             think
             it
             meaneth
             by
             any
             words
             whatsoever
             to
             give
             to
             the
             Creature
             the
             supreme
             Honour
             of
             that
             Trinity
             which
             it
             so
             solemnly
             acknowledgeth
             .
             And
             indeed
             seeing
             all
             the
             Romanists
             believe
             the
             Apostles
             Creed
             ,
             seeing
             many
             of
             them
             appropriate
             all
             Latria
             to
             God
             ;
             seeing
             they
             teach
             in
             their
             Manuals
             b
             that
             therefore
             all
             Prayers
             are
             ended
             with
             
               [
               Through
               Jesus
               Christ
               our
               Lord
               ]
            
             
               to
               signifie
               that
               whatsoever
               we
               beg
               of
               God
               the
               Father
               ,
               we
               must
               beg
               it
               in
               the
               name
               of
               Jesus
               Christ
               ,
               by
               whom
               he
               hath
               given
               us
               all
               things
               ;
            
             some
             allowance
             is
             to
             be
             made
             them
             in
             the
             Exposition
             of
             those
             Forms
             ,
             which
             sound
             as
             if
             the
             Saints
             were
             invoked
             with
             Latria
             .
             But
             yet
             it
             may
             be
             demanded
             ,
             whether
             the
             Forms
             and
             practice
             of
             a
             corrupt
             Church
             may
             not
             contradict
             their
             general
             Rule
             of
             Faith
             ?
             Whether
             the
             Roman
             Forms
             be
             applied
             to
             that
             Rule
             of
             Faith
             by
             any
             but
             prudent
             Ecclesiasticks
             and
             Laicks
             ,
             who
             are
             not
             the
             greater
             number
             ?
             Whether
             amongst
             them
             they
             take
             not
             away
             some
             honour
             from
             God
             ,
             though
             not
             that
             
             which
             is
             absolutely
             incommunicable
             ?
             And
             whether
             a
             Church
             which
             calleth
             it self
             Christian
             and
             Catholick
             ,
             should
             not
             be
             more
             careful
             of
             publick
             Forms
             of
             speaking
             in
             Prayer
             ,
             (
             such
             as
             may
             render
             the
             Supplicants
             Idolaters
             ,
             in
             themselves
             in
             the
             ignorant
             use
             of
             them
             ;
             and
             to
             others
             by
             the
             external
             scandal
             )
             whatsoever
             license
             the
             world
             takes
             in
             phrases
             of
             common
             speech
             .
             And
             here
             it
             were
             well
             if
             those
             who
             so
             often
             alledg
             Mr.
             Thorndike
             ,
             in
             favour
             of
             their
             cause
             ,
             would
             weigh
             the
             words
             of
             a
             Letter
             of
             his
             ,
             said
             to
             be
             written
             about
             a
             year
             before
             he
             died
             a
             .
             
               To
               pray
               to
               the
               Saints
               (
               saith
               he
               )
               for
               those
               things
               which
               only
               God
               can
               give
               ,
               as
               all
               Papists
               do
               ,
               is
               in
               the
               proper
               sense
               of
               the
               words
               ,
               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
               teacheth
               that
               which
               must
               needs
               be
               Idolatry
               in
               all
               that
               understand
               not
               that
               figure
               ?
            
             They
             who
             believe
             not
             that
             these
             are
             his
             words
             ,
             are
             sure
             unacquainted
             with
             the
             writings
             of
             the
             Author
             b
             ,
             and
             the
             great
             Integrity
             of
             the
             Reporter
             .
             It
             is
             certain
             that
             among
             our selves
             in
             our
             more
             ordinary
             conversation
             ,
             such
             forms
             of
             speech
             are
             used
             towards
             men
             ,
             which
             in
             their
             extent
             are
             applicable
             to
             God.
             We
             say
             that
             such
             Students
             had
             their
             Grace
             in
             the
             Senate-house
             ;
             or
             that
             there
             they
             have
             been
             created
             Doctors
             ,
             [
             a
             phrase
             it
             seems
             too
             crude
             for
             the
             digestion
             of
             some
             c
             nice
             stomacks
             .
             ]
             When
             the
             weak
             are
             pursued
             by
             a
             savage
             Beast
             ,
             or
             by
             a
             man
             cruel
             as
             such
             a
             creature
             ,
             they
             run
             into
             the
             arms
             of
             kinder
             persons
             ,
             and
             desire
             them
             
               to
               save
               them
               and
               deliver
               them
               .
            
             And
             because
             these
             Forms
             are
             used
             to
             men
             by
             those
             who
             own
             nothing
             but
             what
             is
             humane
             in
             them
             ,
             and
             because
             the
             matter
             of
             their
             request
             is
             apparently
             such
             too
             ,
             and
             in
             the
             power
             of
             man
             ;
             these
             equivocal
             phrases
             are
             by
             general
             acknowledgment
             ,
             determined
             
             to
             one
             sense
             .
             But
             were
             civil
             Forms
             more
             liable
             to
             mistake
             ,
             a
             Church
             ,
             sure
             ,
             should
             exercise
             a
             more
             tender
             care
             in
             those
             of
             Religion
             ;
             and
             chuse
             such
             as
             might
             be
             apter
             to
             edifie
             than
             mislead
             the
             meanest
             in
             her
             Communion
             .
          
           
             Now
             in
             such
             Forms
             of
             common
             speech
             as
             I
             have
             mentioned
             ,
             though
             there
             is
             not
             any
             proper
             worship
             of
             men
             ,
             yet
             there
             is
             more
             desired
             of
             them
             ,
             than
             that
             they
             would
             pray
             to
             God
             for
             us
             .
             When
             Esau
             beseeched
             his
             Father
             
               to
               bless
               him
            
             ,
             he
             did
             not
             merely
             request
             him
             to
             pray
             for
             a
             blessing
             ,
             but
             to
             pronounce
             over
             him
             that
             sentence
             of
             Benediction
             ,
             which
             he
             as
             the
             Father
             of
             that
             Family
             had
             commission
             from
             God
             to
             pronounce
             with
             authority
             and
             to
             effect
             .
             And
             when
             an
             importunate
             widow
             does
             by
             her
             repeated
             crys
             for
             vengeance
             ,
             or
             publick
             justice
             for
             deliverance
             and
             safeguard
             ,
             render
             the
             very
             ears
             of
             an
             unjust
             Judg
             attentive
             ;
             she
             intreats
             more
             of
             him
             than
             that
             he
             would
             speak
             for
             her
             to
             the
             King.
             She
             supposeth
             him
             in
             commission
             ,
             and
             indued
             with
             power
             to
             help
             her
             ,
             though
             she
             knows
             him
             in
             this
             very
             point
             of
             his
             assistance
             to
             be
             subordinate
             to
             his
             Prince
             .
          
           
             There
             is
             more
             in
             the
             Forms
             of
             the
             Roman
             Church
             than
             the
             bare
             indiscretion
             of
             them
             .
             And
             though
             the
             incommunicable
             honour
             of
             God
             be
             not
             by
             their
             measure
             ,
             the
             rule
             of
             Faith
             ,
             devolved
             on
             the
             creature
             (
             for
             a
             Papist
             so
             interpreting
             those
             Forms
             ,
             should
             by
             that
             Church
             be
             condemned
             as
             an
             Heretick
             ,
             and
             a
             violater
             of
             the
             fundamental
             Article
             of
             one
             God
             in
             Trinity
             ;
             )
             yet
             still
             to
             me
             it
             seemeth
             ,
             that
             the
             honour
             which
             God
             hath
             not
             actually
             communicated
             ,
             is
             by
             them
             misplaced
             on
             Angels
             ,
             at
             least
             on
             Saints
             .
          
           
             I
             do
             not
             ,
             in
             saying
             this
             ,
             ground
             my
             perswasion
             barely
             on
             the
             common
             Argument
             of
             that
             Ubiquity
             which
             many
             conclude
             to
             be
             ascribed
             to
             Saints
             and
             Angels
             in
             
             the
             Invocation
             of
             them
             a
             .
             The
             foundation
             of
             that
             Argument
             is
             laid
             on
             a
             matter
             which
             is
             disputed
             .
             For
             they
             who
             contend
             that
             the
             Angels
             hear
             or
             know
             what
             is
             done
             on
             Earth
             ,
             do
             expresly
             deny
             Ubiquity
             to
             them
             .
             Though
             some
             private
             Romanists
             have
             mentioned
             appearances
             of
             the
             person
             of
             the
             Virgin
             in
             distant
             places
             at
             the
             same
             time
             ;
             and
             others
             have
             represented
             her
             or
             some
             other
             Saint
             as
             dwelling
             in
             a
             particular
             statue
             .
             And
             to
             such
             it
             is
             proper
             to
             put
             the
             question
             of
             Arnobius
             :
             
               Let
               us
               suppose
               (
               said
               he
               )
               that
               there
               are
               ten
               thousand
               Statues
               of
               Vulcan
               in
               all
               the
               world
               ,
               can
               that
               one
               Deity
               
               be
               in
               so
               many
               thousand
               habitations
               at
               one
               time
               ?
            
             But
             others
             infer
             this
             knowledg
             in
             the
             Saints
             and
             Angels
             ,
             partly
             from
             the
             perfection
             of
             their
             spiritual
             nature
             ,
             by
             which
             (
             saith
             c
             Dr.
             Holden
             )
             they
             know
             all
             the
             natures
             ,
             motions
             ,
             and
             actions
             of
             Corporeal
             things
             ;
             partly
             from
             their
             personal
             presence
             as
             Guardians
             of
             men
             ,
             and
             as
             Gods
             Retinue
             in
             Religious
             Assemblies
             ;
             and
             partly
             from
             the
             Revelation
             of
             God
             ,
             and
             from
             what
             they
             call
             the
             Glass
             of
             the
             Trinity
             ,
             [
             a
             mirrour
             of
             which
             I
             profess
             my self
             very
             ignorant
             ,
             and
             which
             my
             curiosity
             desires
             not
             to
             look
             into
             ;
             and
             which
             the
             inventers
             might
             in
             reverence
             have
             spared
             ,
             rather
             than
             to
             have
             exposed
             the
             essence
             of
             God
             as
             a
             substance
             reflecting
             all
             visible
             Ideas
             ]
             .
             They
             gather
             this
             also
             in
             part
             from
             the
             Intelligence
             given
             by
             some
             Angels
             unto
             the
             rest
             ,
             who
             are
             of
             the
             same
             community
             .
          
           
             This
             they
             say
             plausibly
             concerning
             Angels
             ;
             for
             of
             Saints
             they
             have
             much
             less
             ground
             thus
             to
             speak
             .
             Only
             this
             may
             be
             allowed
             them
             concerning
             both
             ;
             that
             being
             spirits
             ,
             we
             know
             not
             whether
             such
             distance
             as
             that
             of
             this
             world
             does
             hinder
             communication
             .
             For
             if
             it
             be
             not
             done
             by
             motion
             ,
             they
             may
             (
             possibly
             )
             as
             well
             understand
             at
             the
             distance
             of
             an
             hundred
             miles
             ,
             as
             at
             that
             of
             a
             furlong
             .
             This
             only
             I
             observe
             by
             the
             way
             as
             an
             Objection
             ,
             
             That
             the
             Ancients
             ,
             who
             are
             said
             to
             Platonize
             ,
             held
             neither
             Angels
             nor
             Souls
             departed
             to
             be
             uncloathed
             Spirits
             ,
             but
             united
             to
             Bodies
             of
             AEther
             or
             AEr
             .
             Wherefore
             it
             seemeth
             that
             their
             knowledg
             of
             external
             ,
             material
             objects
             ,
             must
             depend
             on
             Physical
             motion
             ,
             which
             by
             distance
             is
             scattered
             or
             diverted
             from
             the
             streightness
             of
             its
             lines
             ,
             and
             consequently
             from
             the
             exact
             truth
             of
             its
             intelligence
             .
          
           
             It
             is
             most
             probable
             that
             Angels
             are
             often
             absent
             from
             grown
             men
             ,
             especially
             whilst
             they
             remain
             in
             ordinary
             circumstances
             .
             And
             the
             Scripture
             speaks
             of
             the
             Angels
             as
             being
             ,
             on
             this
             or
             the
             other
             occasion
             ,
             sent
             to
             men
             ,
             and
             then
             removed
             from
             them
             .
             This
             is
             manifest
             in
             the
             known
             cases
             of
             
               Abraham
               ,
               Daniel
            
             ,
             S.
             Peter
             ,
             S.
             John
             ,
             and
             the
             blessed
             Virgin
             her self
             .
             More
             probable
             still
             it
             is
             ,
             that
             the
             same
             Angel
             hath
             not
             intelligence
             ,
             not
             only
             of
             all
             the
             affairs
             of
             the
             world
             ,
             but
             of
             all
             the
             prayers
             that
             are
             addressed
             to
             him
             .
             For
             many
             such
             Addresses
             being
             very
             improper
             ,
             and
             sometimes
             immoral
             ,
             we
             must
             not
             think
             that
             God
             or
             other
             good
             Angels
             are
             concerned
             in
             telling
             him
             the
             news
             of
             them
             ,
             unless
             it
             be
             in
             order
             to
             punishment
             .
          
           
             And
             for
             the
             Saints
             whom
             God
             hath
             not
             (
             that
             we
             know
             of
             )
             made
             ministring
             spirits
             ;
             who
             are
             not
             ,
             before
             the
             Resurrection
             and
             final
             Judgment
             ,
             in
             complete
             glory
             ;
             of
             whose
             appearing
             after
             death
             ,
             the
             Scripture
             hath
             given
             us
             ,
             in
             the
             Old
             Testament
             ,
             but
             one
             instance
             ,
             and
             that
             a
             very
             doubtful
             one
             (
             it
             not
             being
             certain
             whether
             it
             was
             the
             Apparition
             of
             Samuel
             ,
             or
             of
             the
             Devil
             ,
             or
             the
             Imposture
             of
             the
             Witch
             of
             Endor
             speaking
             inwardly
             :
             )
             And
             ,
             in
             the
             New
             ,
             but
             that
             one
             (
             as
             I
             remember
             )
             of
             Moses
             and
             Elias
             when
             Christ
             was
             transfigured
             .
             It
             is
             not
             so
             much
             as
             by
             probable
             arguments
             yet
             evinced
             ,
             that
             they
             know
             our
             particular
             estate
             ,
             though
             it
             is
             evident
             that
             they
             wish
             well
             to
             the
             world
             
             of
             mankind
             ,
             and
             especially
             to
             the
             body
             of
             the
             Christian
             Church
             .
             For
             sure
             they
             lose
             not
             their
             affection
             in
             Heaven
             ,
             where
             ,
             whilst
             some
             other
             Graces
             cease
             ,
             Charity
             is
             eternal
             and
             in
             perfection
             .
          
           
             Wherefore
             ,
             though
             the
             praying
             to
             Saints
             and
             Angels
             may
             not
             necessarily
             infer
             their
             Ubiquity
             ;
             and
             for
             that
             reason
             be
             called
             Idolatrous
             ;
             yet
             if
             they
             hear
             us
             not
             ,
             it
             may
             be
             called
             an
             unwarranted
             ,
             impertinent
             ,
             idle
             labour
             .
             It
             is
             ,
             as
             Saint
             Paul
             a
             speaketh
             ,
             
               an
               intruding
               into
               the
               things
               which
               we
               have
               not
               seen
               .
            
             And
             certainly
             when
             we
             pray
             not
             only
             to
             those
             that
             do
             not
             hear
             us
             ,
             but
             to
             such
             as
             have
             no
             existence
             but
             in
             fiction
             ;
             it
             is
             emphatical
             impertinence
             .
             What
             else
             are
             the
             seven
             sleepers
             ,
             considered
             as
             such
             ?
             And
             yet
             in
             the
             institutions
             of
             a
             spiritual
             life
             b
             published
             with
             Elogy
             ,
             by
             Sfondratus
             (
             afterwards
             a
             Pope
             by
             the
             name
             of
             Gregory
             the
             fourteenth
             )
             ,
             and
             composed
             by
             a
             nameless
             Virgin
             ,
             those
             seven
             are
             selected
             together
             with
             a
             few
             othere
             ,
             as
             Saints
             to
             be
             venerated
             with
             especial
             devotion
             .
             What
             else
             are
             S.
             Sulpitius
             ,
             and
             S.
             Severus
             ,
             considered
             as
             distinct
             persons
             ?
             and
             yet
             in
             an
             ancient
             and
             fair
             Romish
             Manual
             c
             ,
             I
             find
             this
             to
             be
             part
             of
             a
             Litany
             :
             Holy
             Sulpitius
             ,
             
               pray
               for
               me
               :
               Holy
            
             Severus
             ,
             
               pray
               for
               me
            
             .
             Also
             ,
             
               Holy
               Faith
               ,
               pray
               for
               me
               :
               Holy
               Hope
               ,
               pray
               for
               me
               :
               Holy
               Charity
               ,
               pray
               for
               me
               .
            
             The
             learned
             Bishop
             Montague
             d
             doth
             call
             the
             
               Romish
               Invocation
               of
               Saints
               a
               
                 Point
                 of
                 Foolery
              
               :
               It
               being
               (
               he
               saith
               )
               at
               least
               uncertain
               ,
               whether
               they
               are
               ,
               and
               in
               what
               manner
               they
               can
               be
               acquainted
               with
               our
               wants
               ,
               seeing
               their
               condition
               is
               not
               to
               attend
               us
               ,
               and
               they
               are
               removed
               far
               above
               our
               reach
               and
               call
               .
            
             He
             entertained
             the
             like
             opinion
             of
             praying
             to
             such
             Angels
             as
             are
             not
             Guardians
             .
             But
             of
             them
             that
             are
             such
             ,
             he
             supposeth
             them
             to
             be
             ever
             in
             procinctu
             ,
             nigh
             at
             hand
             to
             men
             ,
             and
             in
             attendance
             on
             them
             all
             their
             days
             .
             Hence
             he
             seeth
             no
             impiety
             
             in
             this
             Address
             a
             ,
             
               Sancte
               Angele
               custos
               ora
               pro
               me
               ,
            
             Holy
             Guardian-Angel
             pray
             for
             me
             .
             [
             He
             had
             put
             the
             matter
             more
             out
             of
             doubt
             ,
             if
             he
             had
             supposed
             the
             Angel
             appearing
             ,
             and
             certainly
             known
             to
             be
             an
             holy
             spirit
             of
             that
             quality
             .
             ]
             But
             for
             the
             Invocation
             of
             
               other
               Angels
               he
               thinketh
               it
               as
               foolish
               and
               ridiculous
               ,
               as
               his
               praying
               to
               a
               friend
               at
               Constantinople
               to
               help
               him
               ,
               whilst
               he
               himself
               is
               at
               London
               .
            
          
           
             Others
             have
             gone
             further
             in
             their
             censure
             ,
             and
             they
             have
             called
             the
             Invocation
             of
             Saints
             more
             than
             an
             impertinent
             ,
             that
             is
             ,
             a
             sinful
             ,
             though
             not
             an
             Idolatrous
             practice
             .
             And
             indeed
             so
             plain
             a
             misuse
             of
             a
             mans
             reason
             cannot
             but
             be
             offensive
             to
             the
             Creator
             ,
             who
             gave
             it
             not
             to
             man
             that
             he
             should
             trifle
             with
             it
             .
             But
             this
             is
             not
             their
             manner
             of
             arguing
             .
             They
             tell
             us
             such
             Invocation
             is
             not
             of
             Faith
             ;
             and
             that
             whatsoever
             is
             not
             of
             faith
             is
             sin
             .
             But
             what
             Art
             of
             thinking
             teacheth
             them
             to
             draw
             consequences
             on
             this
             fashion
             ?
             
               Whatsoever
               is
               done
               by
               man
               against
               the
               present
               perswasion
               of
               his
               Conscience
               ,
               which
               admits
               it
               with
               great
               reluctancy
               as
               irreligious
               ,
               is
               in
               him
               sinful
               :
               Therefore
               the
               Invocation
               of
               Saints
               or
               Angels
               by
               Papists
               ,
               who
               desire
               them
               to
               pray
               for
               them
               when
               they
               do
               not
               hear
               ,
               though
               they
               in
               their
               Conscience
               believe
               they
               do
               ;
               is
               a
               wicked
               practice
               ,
               because
               it
               ariseth
               not
               from
               faith
               or
               perswasion
               .
            
             Had
             they
             said
             every
             thing
             in
             such
             weak
             and
             unconcluding
             Logick
             ,
             they
             had
             wounded
             their
             own
             cause
             more
             than
             that
             of
             their
             Adversaries
             .
          
           
             If
             now
             there
             were
             nothing
             in
             this
             Romish
             Invocation
             besides
             their
             desire
             of
             Angels
             and
             Saints
             to
             pray
             for
             them
             to
             God
             Almighty
             ,
             I
             should
             forbear
             to
             call
             it
             Idolatry
             ,
             and
             give
             it
             the
             softer
             names
             of
             misperswasion
             ,
             impertinence
             ,
             irrational
             or
             fruitless
             beating
             the
             air
             .
             For
             they
             amongst
             them
             who
             are
             the
             more
             prudent
             ,
             suppose
             the
             Saints
             to
             hear
             them
             by
             other
             means
             than
             
             by
             Divine
             Omnipresence
             ,
             and
             infiniteness
             of
             Understanding
             ;
             and
             they
             call
             upon
             them
             for
             such
             an
             Office
             as
             a
             good
             man
             on
             earth
             would
             do
             for
             them
             ,
             much
             more
             a
             Saint
             or
             Angel
             in
             Heaven
             .
             For
             what
             Christian
             will
             deny
             the
             Petition
             of
             his
             Neighbour
             ,
             when
             he
             desireth
             him
             only
             to
             pray
             to
             God
             for
             him
             ?
             unless
             perhaps
             he
             neglecteth
             Prayer
             himself
             ,
             and
             appeareth
             to
             have
             sinned
             a
             sin
             unto
             death
             ,
             of
             which
             they
             are
             scarce
             guilty
             ,
             who
             beg
             the
             Prayers
             of
             others
             ;
             such
             piety
             being
             seldom
             discerned
             either
             in
             presumptuous
             Christians
             ,
             or
             in
             Apostates
             .
          
           
             But
             in
             the
             Romish
             Invocation
             there
             is
             much
             more
             than
             a
             praying
             to
             Saints
             and
             Angels
             to
             pray
             for
             us
             .
             It
             is
             not
             indeed
             intentionally
             the
             worship
             of
             any
             of
             them
             under
             the
             notion
             of
             a
             supreme
             God
             ,
             how
             high
             a
             note
             soever
             doth
             sound
             in
             their
             Forms
             ;
             for
             that
             their
             own
             Church
             renounceth
             as
             Idolatry
             .
             And
             the
             Church-men
             teach
             the
             people
             a
             ,
             
               That
               it
               is
               lawful
               to
               worship
               Angels
               and
               Saints
               with
               Dulia
               ,
               or
               inferior
               honour
               ,
               proportioned
               to
               their
               Excellency
               ,
               but
               not
               as
               God
               ,
               or
               with
               Gods
               honour
               .
            
             They
             give
             not
             to
             them
             Gods
             incommunicable
             honour
             ,
             if
             they
             understand
             the
             Rule
             of
             their
             Faith
             ;
             but
             to
             me
             they
             seem
             to
             give
             them
             honour
             beyond
             the
             proportion
             of
             their
             Excellency
             ,
             even
             that
             which
             God
             hath
             to
             himself
             reserved
             .
             This
             is
             plain
             by
             the
             natural
             construction
             of
             their
             Forms
             ,
             which
             they
             have
             not
             otherwise
             interpreted
             ,
             but
             confirmed
             this
             meaning
             of
             them
             by
             their
             Doctrines
             ,
             and
             by
             their
             daily
             practice
             .
             This
             is
             that
             which
             I
             here
             mean
             ,
             and
             think
             I
             shall
             evince
             :
             That
             though
             they
             make
             not
             any
             Saint
             or
             Angel
             the
             supreme
             Governour
             of
             the
             World
             ,
             yet
             they
             constitute
             the
             Spirits
             of
             either
             kind
             ,
             Deputies
             or
             Lieutenants
             under
             God
             ,
             and
             suppose
             him
             not
             only
             as
             occasion
             serveth
             ,
             to
             use
             their
             Ministry
             ,
             but
             to
             make
             them
             Guardians
             ,
             Patrons
             ,
             and
             Patronesses
             ;
             and
             to
             
             allow
             them
             for
             such
             upon
             the
             choice
             of
             Worshippers
             on
             Earth
             .
             They
             instruct
             the
             people
             in
             their
             Manuals
             ,
             not
             only
             how
             to
             address
             themselves
             to
             their
             Guardian-Angels
             a
             ,
             but
             also
             to
             chuse
             and
             worship
             their
             Guardian
             Saints
             b
             .
             
               They
               teach
               them
               
                 (
                 c
              
               )
               in
               their
               daily
               Exercises
               to
               remember
               such
               Saints
               ,
               that
               for
               every
               office
               of
               life
               they
               may
               take
               to
               them
               particular
               Assistants
               ;
               that
               so
               they
               may
               pray
               with
               this
               Saint
               ,
               and
               sleep
               with
               that
               :
               That
               one
               Saint
               may
               be
               present
               at
               their
               Canonical
               Hours
               when
               they
               read
               ;
               that
               another
               may
               be
               by
               when
               they
               hear
               a
               sacred
               Lecture
               ;
               when
               they
               work
               ,
               when
               they
               dine
               ,
               when
               they
               sup
               .
               They
               teach
               them
               d
               to
               select
               one
               or
               more
               out
               of
               the
               number
               of
               the
               Saints
               as
               their
               Patron
               ;
               to
               love
               them
               ,
               to
               imitate
               them
               ;
               through
               their
               hands
               to
               offer
               daily
               all
               their
               works
               to
               God
               ;
               to
               commend
               themselves
               to
               their
               protection
               morning
               and
               evening
               ,
               and
               at
               other
               times
               ,
               especially
               in
               difficulties
               and
               tentations
               ;
               to
               use
               them
               as
               witnesses
               and
               directors
               of
               their
               Actions
               .
            
          
           
             They
             give
             to
             this
             Spirit
             this
             precinct
             ,
             and
             that
             to
             another
             .
             They
             give
             to
             some
             Authority
             over
             this
             disease
             ,
             to
             others
             over
             that
             .
             They
             substitute
             some
             over
             one
             part
             of
             nature
             ,
             and
             others
             over
             another
             part
             of
             it
             ;
             though
             I
             think
             they
             do
             not
             quite
             tye
             them
             from
             intermedling
             in
             one
             anothers
             Diocesses
             or
             Precincts
             .
             And
             St.
             Paul
             the
             Patron
             of
             Mariners
             may
             be
             called
             upon
             in
             a
             Fever
             ;
             and
             St.
             Luke
             the
             Patron
             of
             Physicians
             ,
             may
             have
             his
             aid
             implored
             in
             a
             Tempest
             e
             .
          
           
             This
             is
             an
             opinion
             maintained
             by
             them
             without
             imputation
             of
             Heresie
             :
             This
             they
             conceive
             to
             be
             consistent
             with
             the
             Worship
             of
             one
             supreme
             God
             ;
             to
             this
             they
             conform
             their
             daily
             practice
             .
             This
             Lieutenancy
             of
             Saints
             if
             they
             do
             not
             really
             hold
             ,
             their
             Church
             is
             a
             
             very
             
               Roma
               Subterranea
            
             ,
             and
             there
             is
             nothing
             of
             its
             meaning
             to
             be
             discerned
             above
             ground
             .
          
           
             This
             opinion
             and
             practice
             had
             been
             the
             more
             tolerable
             if
             they
             had
             restrained
             it
             unto
             Angels
             ,
             of
             whose
             presence
             ,
             knowledg
             ,
             ministration
             ,
             the
             Scripture
             hath
             spoken
             ;
             but
             they
             extend
             it
             to
             Saints
             ,
             and
             for
             the
             holy
             Virgin
             ,
             their
             devotion
             is
             greater
             towards
             her
             ,
             than
             towards
             the
             highest
             Angel
             ;
             she
             being
             called
             the
             Queen
             of
             those
             Heavenly
             Powers
             a
             .
             The
             Authoress
             of
             the
             Spiritual
             Institutions
             b
             prays
             not
             only
             to
             the
             Angels
             ,
             to
             the
             Angel-Guardian
             of
             her
             Person
             ,
             and
             to
             the
             Angel-Guardian
             of
             her
             Religion
             ,
             [
             that
             is
             ,
             of
             her
             Order
             ]
             ,
             but
             likewise
             to
             St.
             Bernardine
             ,
             St.
             Placidus
             ,
             and
             other
             Saints
             c
             ,
             as
             to
             her
             selected
             Patrons
             .
             And
             Horstius
             (
             a
             man
             of
             rank
             devotion
             towards
             Spirits
             ,
             and
             often
             to
             be
             remembred
             by
             me
             )
             treateth
             first
             of
             the
             Worship
             of
             Saints
             ,
             and
             of
             them
             as
             Patrons
             ;
             and
             then
             of
             the
             Worship
             of
             Angels
             and
             Angel-Guardians
             .
             Concerning
             Angels
             he
             sheweth
             that
             holy
             men
             ,
             such
             as
             he
             so
             esteemeth
             ,
             did
             both
             pray
             to
             their
             Guardian-spirit
             d
             ,
             and
             to
             such
             
               Angels
               as
               were
               Presidents
               of
               Kingdoms
               ,
               Provinces
               ,
               Cities
               ,
               Towns
               ,
               with
               solioitous
               zeal
               ;
               and
               he
               nameth
               St.
               Xavier
               ,
               St.
               Aloysius
               ,
               and
               St.
               Francis
               ;
               and
               calleth
               to
               mind
               the
               singular
               devotion
               of
               the
               last
               towards
               St.
               Michael
               the
               Archangel
               .
            
          
           
             Then
             for
             the
             Saints
             he
             celebrates
             them
             as
             such
             e
             ,
             
               Who
               being
               formerly
               servants
               and
               stewards
               ,
               are
               now
               set
               over
               all
               the
               Goods
               of
               their
               Lord
               in
               the
               land
               of
               the
               living
               .
               He
               saith
               f
               that
               it
               belongeth
               to
               their
               praise
               and
               glory
               that
               their
               Aid
               be
               invoked
               ,
               and
               that
               they
               protect
               us
               in
               necessity
               .
               And
               he
               teacheth
               his
               Reader
               thus
               to
               worship
               the
               Virgin
               :
               Holy
               Mary
               ,
               
                 Mother
                 of
                 God
                 ,
                 and
                 Virgin
                 ,
                 I
                 ,
                 though
                 unworthy
                 to
                 serve
                 thee
                 ,
                 yet
                 trusting
                 in
                 the
                 clemency
                 of
                 thy
                 Motherly
                 heart
                 ,
                 chuse
                 thee
                 this
                 day
                 before
                 my
                 Guardian-Angel
                 
                 and
                 the
                 whole
                 Court
                 of
                 Heaven
                 ,
                 for
                 my
                 Mother
                 and
                 peculiar
                 Lady
                 ,
                 Patroness
                 ,
                 and
                 Advocatrix
                 .
                 And
                 I
                 firmly
                 resolve
                 henceforth
                 to
                 serve
              
               a
               
                 thee
                 and
                 thy
                 Son
                 ,
                 with
                 fidelity
                 ,
                 and
                 perpetually
                 to
                 adhere
                 to
                 you
                 .
                 I
                 beseech
                 thee
                 by
                 that
                 love
                 by
                 which
                 thy
                 Son
                 when
                 he
                 was
                 giving
                 up
                 the
                 Ghost
                 upon
                 the
                 Cross
                 ,
                 commended
                 himself
                 to
                 his
                 Father
                 ,
                 and
                 thee
                 to
                 his
                 true
                 Disciple
                 ,
                 and
                 him
                 again
                 to
                 thee
                 ;
                 to
                 take
                 me
                 into
                 thy
                 care
                 and
                 protection
                 ;
                 and
                 be
                 thou
                 with
                 me
                 in
                 all
                 the
                 straits
                 and
                 dangers
                 of
                 my
                 whole
                 life
                 ;
                 but
                 especially
                 help
                 me
                 in
                 the
                 hour
                 of
                 my
                 death
                 .
              
               Amen
               .
            
          
           
             I
             have
             said
             that
             it
             is
             more
             tolerable
             to
             pray
             thus
             to
             Angels
             ,
             than
             it
             is
             to
             Saints
             ;
             but
             I
             can
             find
             little
             ground
             in
             Reason
             or
             Scripture
             thus
             to
             worship
             the
             Angels
             themselves
             .
             Reason
             teacheth
             that
             God
             who
             made
             the
             World
             is
             the
             Governour
             of
             it
             .
             The
             Scripture
             teacheth
             that
             there
             are
             distinct
             Orders
             of
             Angels
             ,
             but
             it
             disalloweth
             of
             such
             Lieutenancy
             under
             God
             ,
             as
             men
             have
             ascribed
             to
             them
             .
             It
             mentioneth
             Thrones
             ,
             and
             Powers
             ,
             and
             Dominions
             ,
             and
             Principalities
             ;
             yet
             rather
             in
             allusion
             to
             the
             Gnosticks
             (
             as
             was
             above
             conjectured
             )
             than
             by
             way
             of
             assertion
             of
             such
             Orders
             .
             Those
             Hereticks
             Irenaeus
             provoketh
             to
             tell
             what
             b
             is
             the
             nature
             of
             
               Invisible
               Beings
               ,
               what
               is
               the
               number
               and
               order
               of
               Angels
               ,
               what
               are
               the
               Mysteries
               of
               Thrones
               ,
               and
               the
               diversities
               of
               Dominions
               ,
               Principalities
               ,
               Powers
               ,
               Virtues
               ;
            
             and
             he
             assureth
             us
             they
             were
             at
             a
             loss
             .
             So
             ignorant
             was
             the
             Christian
             World
             in
             his
             time
             of
             the
             Nine
             Orders
             of
             the
             feigned
             Dionysius
             the
             Areopagite
             .
             That
             there
             are
             distinct
             Orders
             of
             Spirits
             ;
             that
             there
             are
             Angels
             and
             Archangels
             ,
             I
             firmly
             believe
             .
             But
             it
             does
             not
             thence
             follow
             ,
             that
             the
             Government
             of
             the
             World
             is
             shared
             amongst
             them
             ,
             though
             they
             have
             a
             Ministerial
             part
             in
             the
             affairs
             of
             it
             .
             Archangels
             seem
             no
             other
             than
             the
             seven
             Spirits
             typified
             by
             the
             seven
             
             Lamps
             in
             the
             Temple
             a
             .
             Their
             Office
             was
             as
             elect
             and
             eminent
             Spirits
             ,
             to
             minister
             before
             the
             Throne
             of
             God
             ,
             and
             on
             solemn
             occasions
             to
             be
             sent
             in
             Embassie
             to
             the
             World.
             Such
             a
             one
             was
             Gabriel
             ,
             who
             stood
             in
             the
             Presence
             of
             God
             ;
             and
             was
             sent
             to
             the
             Blessed
             Virgin
             .
             Nothing
             of
             this
             inferreth
             their
             distinct
             Provinces
             committed
             to
             them
             ,
             but
             it
             sheweth
             only
             the
             dignity
             of
             their
             station
             ,
             and
             their
             occasional
             Ministry
             .
             Neither
             doth
             it
             follow
             from
             the
             seven
             Angels
             mentioned
             as
             Presidents
             of
             the
             seven
             Churches
             of
             Asia
             ,
             that
             they
             ,
             as
             some
             have
             taught
             ,
             were
             under
             the
             Charge
             and
             Patronage
             of
             seven
             Spirits
             .
             For
             St.
             John
             is
             required
             to
             write
             to
             these
             Angels
             b
             ,
             and
             to
             reprove
             their
             faults
             ,
             [
             as
             the
             abatement
             of
             Love
             in
             the
             Angel
             of
             Ephesus
             and
             his
             Church
             .
             ]
             And
             he
             makes
             distinct
             mention
             c
             of
             the
             seven
             Spirits
             ,
             and
             the
             seven
             Stars
             ,
             which
             latter
             he
             had
             shewed
             to
             be
             the
             Angels
             of
             those
             Churches
             d
             ,
             and
             who
             were
             therefore
             no
             other
             than
             the
             Bishops
             of
             them
             ,
             called
             by
             a
             name
             which
             is
             given
             the
             High
             Priest
             ,
             in
             the
             Prophet
             Malachy
             e
             ,
             and
             by
             the
             Jews
             in
             Diodorus
             f
             .
          
           
             Christian
             Religion
             owneth
             but
             one
             proper
             Substitute
             under
             God
             ,
             one
             Paraclete
             or
             Patron
             ,
             (
             for
             so
             g
             that
             title
             signifies
             )
             one
             proper
             Mediator
             ,
             the
             glorified
             Jesus
             ;
             the
             Spirits
             under
             him
             are
             but
             Angels
             or
             Messengers
             ,
             though
             sent
             abroad
             on
             different
             Embassies
             ,
             Wherefore
             I
             know
             not
             how
             to
             approve
             of
             the
             expression
             of
             a
             late
             very
             grave
             and
             learned
             Author
             ,
             
               who
               h
               speaketh
               of
               the
               Invisible
               Regiment
               of
               the
               World
               by
               the
               subordinate
               Government
               of
               good
               and
               evil
               Angels
               .
            
             It
             is
             true
             that
             the
             good
             are
             a
             Community
             [
             and
             so
             in
             some
             sort
             are
             the
             bad
             ]
             but
             their
             divers
             Orders
             concern
             their
             own
             society
             most
             ;
             and
             they
             are
             not
             to
             be
             construed
             as
             the
             Orders
             and
             Powers
             in
             the
             frame
             of
             Gods
             Government
             of
             the
             whole
             World.
             It
             is
             also
             to
             be
             
             confessed
             that
             
             Elisha's
             servant
             (
             to
             reflect
             a
             little
             on
             his
             instance
             )
             saw
             fiery
             Chariots
             and
             Horsmen
             in
             the
             Mount
             :
             and
             that
             this
             was
             a
             representation
             of
             Gods
             Angels
             in
             the
             scene
             of
             a
             Camp.
             But
             no
             other
             Argument
             ought
             to
             be
             fetched
             thence
             ,
             besides
             that
             which
             concludeth
             that
             there
             is
             a
             greater
             power
             in
             God
             and
             his
             Coelestial
             Ministers
             than
             in
             the
             Armies
             of
             the
             World.
             He
             that
             will
             torture
             this
             Vision
             ,
             and
             make
             it
             confess
             commission-Officers
             amongst
             them
             ,
             ought
             also
             to
             make
             them
             ride
             on
             Horses
             and
             Chariots
             .
             For
             evil
             Angels
             ,
             their
             dominion
             is
             oftner
             mentioned
             than
             that
             of
             the
             good
             .
             But
             certainly
             ,
             though
             they
             are
             called
             in
             Scripture
             ,
             
               Principalities
               and
               Powers
            
             ,
             no
             man
             that
             carefully
             attendeth
             to
             his
             words
             ,
             will
             call
             them
             also
             subordinate
             Governours
             of
             the
             World.
             For
             they
             are
             professed
             Rebels
             against
             God
             ,
             who
             doth
             not
             own
             or
             treat
             them
             as
             his
             subjects
             ;
             but
             he
             being
             provoked
             by
             the
             perverseness
             of
             wicked
             men
             ,
             permitteth
             those
             rebellious
             Daemons
             to
             exercise
             great
             power
             amongst
             the
             children
             of
             disobedience
             ,
             who
             are
             in
             indirect
             Covenant
             with
             them
             .
          
           
             It
             is
             worse
             still
             to
             say
             ,
             that
             God
             ruleth
             the
             World
             by
             Saints
             ,
             than
             to
             affirm
             so
             much
             of
             him
             in
             reference
             to
             his
             holy
             Angels
             :
             yet
             this
             the
             Romanists
             openly
             maintain
             a
             ,
             and
             some
             also
             who
             have
             not
             only
             disputed
             ,
             but
             even
             raved
             against
             the
             Church
             of
             Rome
             .
             For
             so
             it
             is
             said
             by
             
               Thomas
               Goodwin
            
             in
             his
             Sermon
             of
             the
             fifth
             Monarchy
             b
             ,
             
               That
               the
               Saints
               on
               earth
               have
               by
               their
               Prayers
               an
               influence
               in
               the
               managing
               the
               affairs
               of
               the
               World
               ,
               and
               into
               the
               accomplishment
               of
               all
               the
               great
               things
               that
               Christ
               doth
               for
               his
               Church
               .
               That
               though
               it
               may
               be
               ,
               and
               it
               is
               certain
               ,
               they
               have
               not
               in
               all
               Ages
               known
               (
               according
               to
               what
               is
               in
               the
               Prophesie
               of
               St.
               John
               )
               what
               Jesus
               Christ
               will
               do
               next
               ;
               yet
               that
               still
               by
               the
               spirit
               of
               Prophesie
               ,
               
               as
               it
               were
               ,
               the
               Saints
               have
               been
               guided
               to
               seek
               for
               those
               things
               at
               the
               hands
               of
               God
               and
               Christ
               ,
               which
               he
               was
               about
               to
               accomplish
               .
               Also
               ,
               that
               the
               Saints
               in
               Heaven
               ,
               
                 before
                 the
                 day
                 of
                 Judgment
                 ,
                 have
                 a
                 share
                 and
                 an
                 hand
                 in
                 Christs
                 government
                 of
                 the
                 world
                 :
              
               and
               that
               they
               have
               a
               knowledg
               a
               (
               by
               the
               Angels
               that
               are
               continually
               Messengers
               from
               Heaven
               to
               Earth
               )
               of
               the
               great
               things
               that
               are
               done
               here
               .
            
             And
             he
             that
             writeth
             the
             Epistle
             to
             the
             Reader
             ,
             maketh
             this
             Application
             of
             Mr.
             Goodwins
             Doctrine
             :
             
               Now
               (
               saith
               he
               )
               what
               may
               we
               think
               the
               Saints
               in
               Heaven
               (
               who
               within
               these
               ten
               years
               last
               past
               ,
               lost
               their
               lives
               in
               the
               Cause
               of
               Christ
               [
               he
               meaneth
               the
               Army-Saints
               ,
               from
               the
               year
               forty-four
               ,
               to
               that
               of
               fifty-four
               ,
               who
               dy'd
               in
               maintenance
               of
               the
               
                 Bad
                 Old
                 Cause
              
               ]
               )
               are
               EMPLOYED
               ABOUT
               at
               this
               time
               ;
               they
               understanding
               by
               the
               Angels
               what
               great
               —
               [
               changes
               ]
               are
               come
               to
               pass
               on
               
                 our
                 Earth
              
               ?
            
          
           
             Those
             of
             whose
             Saintship
             we
             have
             better
             assurance
             ,
             though
             in
             a
             state
             of
             rest
             and
             light
             ,
             are
             esteemed
             by
             the
             Fathers
             but
             a
             kind
             of
             Free
             Prisoners
             ,
             not
             being
             acquitted
             by
             the
             publick
             Sentence
             of
             the
             General
             Judgment
             b
             .
             And
             their
             opinion
             who
             give
             them
             a
             Lieutenancy
             under
             God
             in
             the
             Government
             of
             the
             World
             before
             that
             day
             ,
             does
             recall
             to
             my
             mind
             the
             Argument
             used
             by
             that
             truly
             great
             man
             Sir
             
               Walter
               Raleigh
            
             ,
             in
             his
             own
             unhappy
             Case
             :
             He
             pleaded
             that
             the
             grant
             of
             a
             Commission
             from
             the
             King
             ,
             did
             argue
             him
             to
             be
             absolved
             ;
             and
             that
             he
             who
             had
             power
             given
             him
             over
             others
             ,
             was
             no
             longer
             under
             a
             sentence
             against
             his
             own
             life
             .
             Abraham
             and
             Isaac
             do
             not
             now
             rule
             us
             ,
             and
             it
             may
             be
             ,
             they
             are
             ignorantt
             of
             us
             :
             which
             whilst
             I
             affirm
             ,
             I
             do
             not
             wholly
             ground
             my
             Assertion
             on
             the
             Text
             in
             Isaiah
             c
             .
             That
             soundeth
             otherwise
             ,
             whether
             we
             take
             it
             in
             its
             positive
             or
             hypothetical
             sense
             .
             It
             s
             positive
             sense
             
             may
             be
             this
             :
             
               Doubtless
               thou
               art
               our
               Father
               ,
               notwithstanding
               we
               live
               not
               under
               the
               care
               of
               Abraham
               or
               Isaac
               ,
               but
               are
               by
               many
               generations
               removed
               from
               them
               ,
               who
               therefore
               knew
               us
               not
               a
               ,
               or
               own'd
               us
               not
               ,
               we
               being
               not
               men
               of
               their
               times
               ;
               we
               are
               their
               seed
               however
               ,
               though
               at
               a
               great
               distance
               ;
               and
               to
               such
               also
               was
               thy
               promise
               made
               .
               And
               for
               the
               Hypothetical
               sense
               it
               may
               be
               this
               :
               Be
               it
               supposed
               that
               Abraham
               knows
               nothing
               of
               us
               ,
               yet
               certain
               we
               are
               that
               thou
               art
               the
               God
               of
               Israel
               whose
               knowledg
               and
               care
               of
               thy
               people
               never
               faileth
               .
            
          
           
             I
             admit
             here
             ,
             that
             the
             Saints
             pray
             for
             the
             Church
             in
             general
             ,
             that
             Angels
             are
             concerned
             in
             particular
             Ministrations
             ;
             but
             that
             Angels
             and
             even
             Saints
             have
             shares
             of
             the
             Government
             of
             the
             World
             ,
             though
             in
             subordination
             to
             God
             ,
             so
             as
             to
             be
             Commission-Officers
             under
             the
             King
             of
             Heaven
             ,
             and
             not
             only
             Attendants
             on
             his
             Throne
             ,
             and
             as
             it
             were
             Yeomen
             and
             Messengers
             of
             his
             Court
             ,
             (
             the
             general
             condition
             of
             the
             Angels
             )
             I
             cannot
             admit
             without
             peril
             of
             Idolatry
             .
          
           
             This
             in
             my
             conceit
             is
             the
             great
             resemblance
             betwixt
             the
             Romanists
             and
             the
             Gentiles
             :
             Both
             of
             them
             suppose
             the
             World
             to
             be
             ruled
             under
             God
             ,
             by
             several
             Orders
             of
             Daemons
             and
             Heroes
             ;
             though
             I
             have
             confessed
             already
             that
             they
             are
             not
             so
             exactly
             alike
             but
             that
             
             Rome-Christian
             may
             be
             distinguished
             from
             
             Rome-Pagan
             .
             For
             the
             Gentiles
             ,
             so
             much
             hath
             been
             shewn
             already
             ;
             and
             it
             may
             appear
             further
             ,
             from
             the
             place
             of
             the
             Greek
             Historian
             cited
             in
             the
             Margent
             b
             .
             And
             for
             the
             Romanists
             ,
             that
             too
             hath
             already
             been
             manifested
             in
             part
             ,
             and
             shall
             be
             further
             decl●…red
             :
             and
             Rivallius
             in
             his
             History
             of
             the
             Civil
             Law
             ,
             or
             Commentary
             on
             the
             Twelve
             Tables
             c
             ,
             does
             very
             honestly
             confess
             it
             .
             He
             having
             commented
             on
             that
             Law
             which
             ordereth
             the
             worship
             of
             the
             Heathen
             gods
             ,
             both
             Daemons
             and
             Heroes
             ,
             letteth
             
             fall
             words
             not
             unfit
             to
             be
             here
             gathered
             up
             by
             us
             .
             
               Christians
               (
               saith
               he
               ,
               meaning
               those
               of
               the
               Roman
               Communion
               )
               retain
               a
               Religion
               like
               to
               this
               ;
               for
               they
               worship
               God
               immortal
               :
               and
               for
               those
               that
               excel
               in
               Virtue
               ,
               and
               shine
               with
               Miracles
               ,
               first
               with
               great
               pomp
               and
               inquisition
               they
               register
               them
               among
               the
               Deities
               [
               or
               Saints
               ]
               and
               then
               they
               worship
               them
               ,
               and
               after
               that
               they
               erect
               Temples
               to
               them
               ;
               as
               we
               see
               in
               the
               case
               of
               S.
               John
               ,
               S.
               Peter
               ,
               S.
               Catherine
               ,
               S.
               Nicholas
               ,
               S.
               Magdalen
               ,
               and
               other
               Deities
               .
            
          
           
             In
             this
             point
             ,
             then
             ,
             let
             us
             join
             issue
             ,
             and
             offer
             on
             our
             side
             the
             manifestation
             of
             these
             particulars
             .
          
           
             First
             ,
             On
             what
             occasions
             this
             worship
             of
             Ruling-spirits
             came
             into
             the
             Church
             .
          
           
             Secondly
             ,
             How
             it
             derogateth
             from
             the
             honour
             of
             God
             as
             Governour
             of
             the
             World.
             
          
           
             Thirdly
             ,
             How
             it
             derogateth
             from
             the
             honour
             of
             Jesus
             as
             the
             Mediator
             and
             King
             ordained
             by
             God.
             
          
           
             First
             ,
             For
             the
             occasions
             of
             this
             Worship
             ,
             I
             conceive
             them
             to
             be
             especially
             these
             two
             ;
             The
             Celebration
             of
             the
             Memory
             of
             the
             Martyrs
             at
             their
             Tombs
             ;
             and
             the
             compliance
             of
             the
             Christians
             with
             the
             Northern
             Nations
             when
             they
             invaded
             Italy
             and
             other
             places
             ,
             in
             hope
             of
             appeasing
             them
             ,
             and
             effecting
             their
             conversion
             .
          
           
             First
             ,
             I
             reckon
             as
             an
             occasion
             of
             this
             Worship
             ,
             the
             celebration
             of
             the
             memory
             of
             the
             Martyrs
             at
             their
             Tombs
             ,
             and
             Monuments
             ,
             and
             Reliques
             ,
             and
             in
             the
             Churches
             sacred
             to
             God
             ,
             in
             thankfulness
             for
             their
             Examples
             .
             The
             thankful
             and
             honourable
             commemoration
             of
             the
             Martyrs
             ,
             was
             very
             ancient
             and
             innocent
             at
             the
             beginning
             .
             For
             ,
             as
             the
             Epistle
             of
             the
             Church
             of
             Smyrna
             ,
             concerning
             the
             Martyrdom
             of
             St.
             Polycarp
             ,
             testifies
             a
             ,
             
               They
               esteemed
               the
               bones
               of
               the
               Martyrs
               more
               precious
               than
               Jewels
               ;
               They
               kept
               their
               Birth-days
               [
               that
               is
               ,
               the
               days
               of
               their
               Martyrdom
               on
               
               which
               they
               began
               most
               eminently
               to
               live
               ]
               ;
               they
               pursu'd
               them
               with
               a
               worthy
               affection
               ,
               as
               Disciples
               and
               Imitators
               of
               Christ
               ,
               but
               they
               worshipped
               none
               but
               Christ
               ,
               believing
               him
               to
               be
               the
               Son
               of
               God
               a
               .
            
             But
             laudable
             Customs
             degenerate
             through
             time
             .
             And
             this
             ,
             in
             the
             fourth
             Century
             ,
             began
             to
             be
             stretched
             beyond
             the
             reason
             of
             its
             first
             institution
             ,
             as
             appeareth
             by
             the
             Apostrophe's
             of
             St.
             Basil
             ,
             St.
             
               Gregory
               Nazianzen
            
             ,
             and
             others
             of
             that
             Age.
             Afterwards
             the
             vanity
             of
             men
             ran
             this
             Usage
             into
             a
             dangerous
             extreme
             ;
             and
             those
             who
             had
             been
             commemorated
             as
             excellent
             and
             glorified
             Spirits
             ,
             and
             whose
             Prayers
             were
             wished
             ,
             were
             directly
             invoked
             and
             worshipped
             as
             the
             subordinate
             Governours
             of
             Gods
             Church
             .
          
           
             This
             Veneration
             of
             the
             Martyrs
             ,
             which
             superstition
             thus
             strained
             ,
             was
             occasioned
             by
             the
             Miracles
             which
             God
             wrought
             where
             his
             Martyrs
             were
             honoured
             .
             Times
             of
             Persecution
             at
             home
             ,
             and
             of
             Invasion
             from
             abroad
             ,
             required
             such
             aids
             for
             the
             Encouragement
             of
             Catholick
             Christians
             ,
             and
             the
             Conversion
             of
             Infidels
             and
             misbelievers
             .
             Thus
             in
             the
             days
             of
             St.
             Austin
             ,
             [
             in
             whose
             Age
             the
             Getae
             or
             Goths
             sacked
             Rome
             ,
             and
             many
             of
             the
             barbarous
             people
             imputed
             the
             present
             misfortunes
             of
             Italy
             to
             the
             Christian
             Religion
             b
             ,
             ]
             God
             pleased
             to
             work
             Miracles
             at
             the
             Bodies
             of
             the
             Martyrs
             ,
             Protasius
             and
             Gervasius
             c
             ,
             in
             the
             City
             of
             Milan
             .
             Thus
             (
             as
             is
             reported
             by
             Procopius
             and
             Egnatius
             )
             he
             miraculously
             saved
             those
             Christians
             at
             Rome
             ,
             and
             Pagans
             also
             d
             ,
             both
             in
             the
             time
             of
             Alaricus
             and
             Theudoricus
             ,
             who
             fled
             to
             the
             Churches
             of
             St.
             Paul
             ,
             and
             St.
             Peter
             .
             And
             he
             did
             it
             ,
             saith
             Grotius
             e
             ,
             by
             a
             Providence
             like
             to
             that
             by
             which
             they
             were
             saved
             in
             Jerusalem
             ,
             who
             had
             kept
             the
             Law
             ,
             which
             was
             signified
             by
             the
             Letter
             Thau
             [
             that
             is
             ,
             Thorah
             the
             Law
             ,
             ]
             written
             on
             their
             foreheads
             ,
             as
             is
             said
             in
             Ezekiel
             .
             They
             went
             out
             of
             Babylon
             ,
             
             or
             Rome
             ,
             to
             the
             holy
             places
             which
             stood
             without
             the
             City
             ,
             and
             there
             remained
             in
             undisturbed
             peace
             ,
             more
             by
             Gods
             protection
             ,
             than
             the
             Gothick
             Clemency
             ;
             though
             by
             the
             Edict
             of
             Alarick
             ,
             such
             Churches
             were
             made
             the
             Sanctuaries
             of
             Christians
             a
             .
          
           
             This
             Instance
             ,
             no
             doubt
             ,
             heightned
             the
             veneration
             of
             many
             towards
             the
             Martyrs
             ,
             though
             God
             wrought
             such
             things
             ,
             not
             as
             testimonies
             of
             the
             power
             of
             the
             Martyrs
             ,
             but
             as
             supports
             to
             the
             Christian
             Religion
             .
             And
             this
             being
             an
             Instance
             in
             the
             Gothick
             story
             ,
             it
             reminds
             me
             of
          
           
             The
             second
             occasion
             of
             the
             worship
             of
             Spirits
             as
             Rulers
             of
             the
             World
             in
             certain
             Precincts
             ,
             especially
             in
             this
             Western
             Church
             ;
             to
             wit
             ,
             the
             Invasion
             of
             the
             Northern
             Nations
             ,
             who
             sought
             their
             preferment
             by
             quitting
             their
             own
             Country
             .
             In
             Rome
             it self
             a
             great
             number
             of
             the
             Senators
             worshipped
             Idols
             in
             the
             very
             reign
             of
             Theodosius
             the
             Great
             .
             And
             many
             worshippers
             of
             false
             gods
             ,
             upon
             the
             Sack
             of
             Rome
             by
             the
             Goths
             under
             Alaricus
             ,
             did
             ,
             saith
             St.
             Austin
             in
             the
             Argument
             of
             his
             Book
             of
             
               the
               City
               of
               God
            
             ,
             charge
             the
             calamity
             on
             the
             Christian
             Religion
             ,
             and
             blaspheme
             the
             true
             God
             with
             bitterer
             words
             than
             it
             was
             their
             custome
             to
             use
             .
             And
             this
             (
             as
             he
             declareth
             )
             stirred
             up
             his
             zeal
             ,
             and
             moved
             him
             for
             the
             stopping
             of
             their
             ungodly
             mouths
             ,
             and
             refuting
             their
             Errors
             ,
             to
             write
             that
             Book
             .
             For
             the
             Goths
             themselves
             ,
             the
             general
             body
             of
             them
             was
             barbarously
             Idolatrous
             ,
             (
             though
             some
             of
             that
             people
             had
             received
             betimes
             the
             Christian
             Faith
             ;
             for
             Theophilus
             a
             Gothick
             Bishop
             was
             at
             the
             Council
             of
             Nice
             )
             and
             the
             Vandals
             were
             wholly
             Pagans
             .
             Neither
             were
             there
             under
             Heaven
             a
             people
             more
             zealously
             devoted
             to
             Daemons
             than
             the
             
               Scythians
               ,
               Getes
            
             ,
             or
             Goths
             b
             ,
             Of
             the
             
               Thracian
               Getes
               ,
               Pausanias
            
             saith
             in
             his
             Baeoticks
             ,
             that
             they
             were
             a
             more
             acute
             Nation
             than
             the
             Macedonians
             ,
             and
             c
             by
             
             no
             means
             so
             negligent
             in
             the
             worship
             of
             their
             gods
             .
             Schedius
             in
             his
             Dissertations
             concerning
             the
             
             German-gods
             ,
             hath
             remembred
             very
             many
             Gothick
             Deities
             ▪
             and
             there
             is
             a
             Learned
             man
             of
             our
             own
             Nation
             a
             ,
             who
             tells
             us
             that
             he
             hath
             not
             numbred
             the
             half
             of
             them
             .
             Of
             Herald
             the
             first
             King
             of
             Norway
             ,
             it
             is
             reported
             by
             Crantzius
             b
             ,
             that
             he
             offered
             two
             of
             his
             own
             Sons
             unto
             his
             Daemons
             ,
             for
             the
             obtaining
             at
             Sea
             ,
             such
             a
             Tempest
             as
             might
             disperse
             that
             Armado
             of
             Herald
             the
             sixth
             ,
             King
             of
             Denmark
             ,
             which
             was
             prepared
             against
             him
             ;
             and
             that
             he
             obtained
             that
             for
             which
             he
             had
             bidden
             so
             dear
             and
             bloody
             a
             rate
             .
          
           
             After
             the
             further
             Conversion
             of
             those
             Northern
             people
             none
             more
             corrupted
             their
             worship
             ,
             than
             they
             with
             the
             observance
             of
             Tutelar
             Saints
             .
             In
             the
             Chronicle
             of
             Swedeland
             ,
             the
             inferior
             Deities
             of
             that
             place
             exceed
             the
             number
             of
             the
             Villages
             ;
             and
             I
             need
             no
             further
             instance
             than
             that
             which
             I
             find
             in
             
               Felix
               Faber
            
             c
             a
             Monk
             of
             Ulma
             .
             
               A
               Town
               (
               saith
               he
               )
               night
               to
               Ulma
               is
               Seflingen
               ,
               in
               which
               is
               the
               Blessed
               Virgin
               presiding
               in
               the
               Garden
               of
               Virgins
               ,
               and
               keeping
               on
               the
               West
               the
               Walls
               of
               that
               City
               .
               On
               the
               South
               is
               situate
               the
               Village
               of
               Wiblingen
               ,
               in
               which
               St.
               Martin
               armed
               both
               with
               the
               Temporal
               and
               Spiritual
               Militia
               ,
               is
               the
               Patron
               of
               the
               Church
               ,
               and
               the
               Guardian
               of
               the
               Ulmenses
               .
               Nigh
               also
               is
               Schuvekhofen
               ,
               an
               ancient
               Town
               ,
               where
               at
               this
               day
               standeth
               a
               Church
               in
               which
               S.
               John
               the
               Evangelist
               watcheth
               over
               Ulma
               .
               On
               the
               East
               is
               the
               Village
               Pful
               ,
               where
               standeth
               the
               Mausoleum
               of
               the
               Blessed
               Virgin
               in
               the
               publick
               street
               .
               There
               she
               demonstrates
               by
               certain
               Miracles
               ,
               that
               she
               dwells
               in
               that
               place
               .
               Thence
               she
               looks
               upon
               Ulma
               with
               the
               eyes
               of
               mercy
               ,
               and
               defends
               it
               .
               In
               that
               Village
               S.
               Udalricus
               is
               Patron
               of
               the
               Church
               ;
               an
               excellent
               Guardian
               of
               the
               Citizens
               who
               implore
               his
               Aid
               .
               On
               the
               
               North
               ,
               on
               the
               Royal
               Mountain
               of
               Elchingen
               is
               placed
               a
               lofty
               Throne
               of
               the
               Blessed
               Virgin
               ,
               to
               the
               terror
               of
               all
               that
               have
               evil
               will
               at
               Ulma
               .
               He
               further
               mentions
               St.
               George
               ,
               St.
               Leonard
               ,
               all
               Saints
               with
               the
               Virgin
               in
               the
               midst
               of
               them
               ,
               St.
               James
               ,
               and
               St.
               Michael
               ,
               as
               Patrons
               and
               defendants
               of
               that
               place
               .
               And
               for
               St.
               Michael
               ,
               he
               is
               placed
               on
               a
               Mountain
               on
               the
               West-side
               ,
               as
               a
               Watchman
               looking
               over
               the
               whole
               City
               ,
               and
               in
               Armour
               as
               the
               Protector
               of
               it
               .
            
          
           
             Now
             the
             Northern
             Barbarians
             being
             so
             inclined
             to
             the
             worship
             of
             Tutelar
             Daemons
             ,
             it
             is
             no
             wonder
             if
             many
             Christian
             -
             Romans
             ,
             to
             mollifie
             their
             savageness
             ,
             and
             to
             induce
             them
             to
             Christianity
             ,
             so
             far
             complied
             as
             to
             offer
             them
             Tutelar
             Saints
             and
             holy
             Angels
             instead
             of
             their
             evil
             Guardian
             Spirits
             .
             This
             ,
             I
             suppose
             ,
             they
             did
             ,
             because
             I
             find
             the
             Concurrence
             of
             their
             Invasion
             and
             stay
             in
             Italy
             ,
             and
             of
             the
             rise
             and
             growth
             of
             Daemon-worship
             there
             ,
             both
             happening
             in
             the
             fourth
             and
             fifth
             Centuries
             .
             And
             it
             may
             not
             be
             unworthy
             the
             Observation
             of
             the
             Reader
             ,
             that
             in
             the
             fifth
             Century
             ,
             St.
             Michael
             the
             Archangel
             ,
             a
             most
             eminent
             Patron
             (
             as
             we
             just
             now
             heard
             from
             
               Felix
               Faber
            
             )
             among
             the
             Northern
             Christians
             ,
             was
             first
             Commemorated
             in
             the
             Western
             Church
             ,
             by
             a
             solemn
             Feast
             a
             .
             I
             would
             here
             further
             note
             ,
             that
             Woden
             (
             not
             the
             Mercury
             ,
             but
             the
             Mars
             of
             the
             Northern
             Idolaters
             )
             was
             in
             highest
             esteem
             among
             them
             :
             That
             Michael
             answereth
             to
             him
             ,
             being
             ,
             as
             the
             Roman
             Litanies
             b
             stile
             him
             ,
             the
             Prince
             of
             the
             Heavenly
             Host
             :
             That
             this
             Feast
             of
             St.
             Michael
             was
             then
             instituted
             when
             Peace
             was
             desired
             betwixt
             Odoacer
             King
             of
             the
             Heruli
             ,
             (
             who
             came
             first
             from
             Scandanivia
             ,
             and
             were
             called
             afterwards
             
               Lombards
               )
            
             ;
             and
             Theodorick
             the
             first
             King
             of
             the
             Goths
             in
             Italy
             .
          
           
             Having
             thus
             aimed
             at
             the
             resolution
             of
             the
             fiast
             Inquiry
             ,
             the
             occasion
             of
             Daemon-worship
             in
             the
             Church
             ;
             
             I
             proceed
             to
             shew
             in
             the
             second
             place
             ,
             That
             this
             worship
             derogateth
             from
             the
             Honour
             of
             God
             as
             Governour
             of
             the
             World
             by
             his
             immediate
             self
             ,
             though
             also
             by
             a
             Substitute
             ;
             for
             he
             is
             likewise
             the
             same
             Essential
             God.
             
          
           
             It
             is
             both
             by
             the
             Romanists
             and
             the
             Reformed
             acknowledged
             ,
             that
             God
             is
             the
             Governour
             of
             the
             World
             ;
             
               That
               in
               him
               we
               live
               ,
               and
               move
               ,
               and
               have
               our
               being
               :
            
             That
             he
             giveth
             us
             life
             ,
             and
             breath
             ,
             and
             all
             things
             :
             That
             to
             him
             all
             glory
             is
             to
             be
             referred
             .
             Neither
             hath
             he
             anywhere
             declared
             that
             he
             hath
             divided
             the
             Regiment
             of
             the
             World
             into
             several
             Lieutenancies
             of
             Angels
             or
             Saints
             .
             He
             hath
             no-where
             shewed
             us
             ,
             that
             he
             hath
             given
             to
             this
             Angel
             ,
             and
             that
             Saint
             (
             not
             to
             a
             Saint
             especially
             )
             a
             Commission
             to
             rule
             in
             such
             a
             Precinct
             ;
             or
             a
             Patent
             to
             practice
             as
             a
             Supernatural
             Physician
             ,
             in
             such
             a
             City
             or
             Town
             ,
             or
             any-where
             ,
             in
             the
             cure
             of
             such
             a
             disease
             ;
             or
             Orders
             to
             assist
             at
             this
             Mass
             ,
             and
             that
             Confession
             .
             If
             therefore
             such
             effects
             of
             Protection
             ,
             Health
             and
             assistance
             follow
             ,
             and
             are
             believed
             a
             to
             comefrom
             this
             or
             the
             other
             Saint
             ,
             though
             as
             subordinate
             to
             God
             the
             supreme
             Governour
             ,
             and
             infinite
             Physician
             ;
             yet
             a
             degree
             of
             Trust
             is
             put
             in
             them
             b
             as
             Plenipotentiaries
             or
             Substitutes
             of
             the
             King
             of
             the
             World
             ;
             and
             a
             degree
             of
             thanks
             is
             given
             to
             them
             as
             to
             such
             Delegates
             .
             And
             God
             seemeth
             robbed
             of
             the
             honour
             of
             dispensing
             particular
             favours
             ,
             though
             the
             general
             Grant
             be
             derived
             from
             him
             .
             Whereas
             it
             may
             be
             in
             many
             cases
             God
             himself
             hath
             done
             all
             without
             so
             much
             as
             the
             Ministry
             of
             an
             Angel
             ,
             much
             less
             of
             a
             Saint
             ;
             and
             consequently
             ought
             to
             have
             received
             the
             whole
             honour
             ,
             of
             which
             good
             part
             being
             (
             though
             by
             mistake
             ,
             a
             mistake
             soon
             rectified
             by
             them
             who
             examine
             things
             )
             ascribed
             to
             the
             Creature
             ,
             is
             therefore
             in
             that
             degree
             Idolatrous
             .
             A
             good
             part
             is
             in
             these
             cases
             generally
             ascribed
             to
             Saints
             ;
             
             and
             it
             is
             well
             if
             some
             look
             up
             any
             higher
             at
             the
             time
             of
             their
             deliverance
             .
             We
             see
             ,
             in
             the
             administration
             of
             political
             affairs
             ,
             that
             Subjects
             ,
             though
             owning
             ,
             notionally
             ,
             the
             supremacy
             of
             their
             Prince
             ,
             yet
             go
             ,
             often
             ,
             no
             further
             ,
             in
             their
             trust
             ,
             or
             thanks
             ,
             than
             to
             those
             men
             ,
             who
             by
             their
             Place
             ,
             and
             Office
             ,
             and
             deputed
             Authority
             ,
             can
             ,
             very
             effectually
             ,
             dispatch
             their
             affairs
             without
             higher
             Application
             .
             And
             he
             that
             is
             protected
             as
             a
             servant
             to
             a
             Senator
             ,
             pays
             all
             his
             acknowledgment
             to
             his
             Master
             who
             received
             him
             ,
             kindly
             ,
             into
             his
             service
             ;
             and
             not
             to
             the
             King
             who
             is
             but
             the
             more
             remote
             ,
             though
             the
             supreme
             Author
             of
             this
             priviledg
             .
             And
             it
             is
             plain
             ,
             from
             Romish
             History
             it self
             ,
             that
             the
             pay
             goes
             to
             that
             Saint
             who
             is
             believed
             in
             Commission
             ,
             whilst
             God
             is
             ,
             by
             supine
             inadvertence
             ,
             scarce
             remembred
             .
             So
             the
             
               Liber
               Festivalis
            
             b
             tells
             us
             ,
             That
             when
             S.
             Gilbert
             was
             afflicted
             with
             a
             soar
             Throat
             ,
             
               The
               Virgin
               took
               her
               ,
               
                 feyre
                 pappe
              
               ,
               and
               milked
               on
               his
               Throat
               ,
               and
               went
               her
               way
               ,
               and
               anon
               therewith
               he
               was
               hole
               ,
               and
               
                 thanked
                 our
                 Lady
                 ever
                 after
              
               .
            
             I
             will
             clear
             my
             meaning
             a
             little
             further
             by
             proposing
             more
             instances
             ,
             of
             which
             the
             first
             shall
             be
             made
             in
             the
             Annalist
             Baronius
             ,
             and
             applied
             unto
             the
             present
             occasion
             .
             This
             laborious
             Writer
             is
             looked
             upon
             as
             the
             very
             Champion
             of
             the
             Papacy
             .
             His
             Twelve
             Tomes
             of
             Ecclesiastical
             story
             are
             reputed
             so
             many
             Pillars
             of
             the
             Roman
             Cause
             .
             That
             Great
             man
             in
             the
             Papacy
             ,
             
               Sixtus
               Quintus
            
             ,
             gave
             great
             encouragement
             to
             the
             Author
             and
             his
             work
             .
             The
             Archbishop
             of
             Gnesna
             in
             Poland
             ,
             as
             likewise
             other
             great
             and
             zealous
             men
             ,
             who
             were
             Bygots
             for
             the
             Papacy
             ,
             thought
             it
             fit
             to
             be
             translated
             into
             all
             languages
             ;
             and
             set
             on
             foot
             a
             
               Polonian
               ,
               Italian
            
             ,
             and
             German
             Version
             .
             If
             he
             speaks
             not
             like
             a
             true
             
               Roman
               Catholick
            
             ,
             from
             whom
             shall
             we
             hear
             the
             words
             of
             a
             son
             of
             that
             Church
             ?
             Hear
             him
             ,
             then
             ,
             at
             the
             end
             of
             
             his
             several
             Tomes
             ,
             and
             you
             will
             find
             him
             ,
             owning
             indeed
             the
             supremacy
             of
             God
             ,
             for
             that
             was
             an
             Article
             of
             his
             Faith
             :
             But
             withal
             you
             will
             find
             him
             zealously
             asserting
             a
             delegation
             of
             considerable
             power
             to
             the
             Blessed
             Virgin
             ;
             as
             also
             making
             very
             thankful
             remembrances
             of
             her
             favours
             ,
             in
             the
             guidance
             and
             success
             of
             his
             Pen.
             And
             these
             remembrances
             are
             in
             such
             manner
             expressed
             ,
             that
             if
             ,
             by
             them
             ,
             nothing
             is
             meant
             of
             Assistance
             from
             the
             Virgin
             ,
             besides
             the
             help
             of
             her
             prayers
             for
             him
             ,
             I
             must
             search
             out
             some
             new
             Dictionary
             for
             the
             Interpretation
             of
             his
             Latin.
             
          
           
             At
             the
             end
             of
             the
             first
             Tome
             of
             those
             his
             Annals
             ,
             he
             doth
             ,
             as
             it
             were
             ,
             hang
             up
             a
             Table
             ,
             in
             acknowledgment
             of
             those
             powers
             who
             had
             conducted
             him
             through
             that
             vast
             Sea
             ,
             (
             as
             he
             rhetorically
             calls
             it
             )
             of
             the
             matters
             of
             the
             first
             Age.
             
               His
               Doxology
               a
               is
               offered
               to
               the
               Father
               ,
               the
               Son
               ,
               and
               the
               Holy
               Spirit
               ,
               and
               likewise
               to
               the
               most
               holy
               Virgin
               ,
               under
               the
               Title
               of
               the
               Conciliatrix
               of
               the
               Deity
               .
               For
               to
               her
               (
               saith
               he
               )
               as
               we
               refer
               all
               these
               our
               works
               ,
               they
               being
               received
               from
               her
               ;
               so
               likewise
               to
               her
               we
               offer
               them
               :
               
                 That
                 the
                 same
              
               b
               Virgin
               may
               offer
               them
               ,
               how
               mean
               soever
               ,
               to
               her
               beloved
               Son
               ;
               
                 That
                 she
              
               may
               sanctifie
               them
               with
               the
               vouchsafe
               of
               her
               blessing
               ,
               and
               obtain
               that
               favour
               for
               the
               oblation
               ;
               
                 that
                 he
              
               may
               be
               to
               us
               a
               portion
               in
               the
               Land
               of
               the
               living
               .
            
             And
             over
             the
             words
             of
             this
             Address
             she
             is
             pictured
             Crowned
             ,
             and
             with
             her
             Son
             ,
             as
             an
             Infant
             ,
             in
             her
             Arms
             ,
             and
             with
             a
             Retinue
             not
             only
             of
             Angels
             in
             General
             ,
             but
             of
             Cherubims
             ,
             the
             Attendants
             on
             Gods
             throne
             .
          
           
             For
             his
             Second
             Tome
             ,
             this
             is
             a
             part
             of
             the
             Conclusion
             of
             it
             .
             
               Here
               then
               c
               let
               our
               Discourse
               ,
               wearied
               with
               a
               longer
               journey
               ,
               opportunely
               repose
               it self
               :
               And
               ,
               being
               mindful
               of
               the
               benefit
               ,
               let
               it
               thankfully
               cast
               it self
               (
               as
               is
               our
               custom
               )
               at
               the
               feet
               of
               
               the
               most
               holy
               Mary
               the
               Mother
               of
               God
               :
               That
               it
               may
               offer
               to
               her
               ,
               
                 from
                 whom
                 it
                 acknowledgeth
                 the
                 whole
                 to
                 be
                 received
                 ,
              
               whatsoever
               it
               understandeth
               it
               hath
               obtained
               of
               God
               by
               her
               Prayers
               .
               And
               let
               it
               cast
               into
               her
               as
               into
               a
               most
               holy
               and
               living
               Treasury
               ,
               after
               the
               manner
               of
               the
               Widow
               ,
               two
               mites
               ,
               collected
               in
               poverty
               ,
               with
               great
               labour
               ;
               the
               two
               Tomes
               ,
               I
               mean
               ,
               of
               the
               Annals
               now
               finished
               .
               Let
               that
               very
               Virgin
               be
               to
               us
               the
               most
               safe
               Ark
               in
               which
               our
               labours
               may
               be
               kept
               ,
               and
               in
               safe
               custody
               protected
               ;
               lest
               a
               thief
               breaking
               thorough
               (
               to
               wit
               ,
               the
               appetite
               of
               vain-glory
               )
               ,
               steal
               them
               away
               ;
               or
               the
               moth
               and
               rust
               adhering
               to
               them
               (
               to
               wit
               ,
               vain
               and
               fallacious
               hopes
               )
               corrupt
               them
               ,
               or
               eat
               through
               them
               .
               For
               she
               is
               the
               true
               and
               divine
               Ark
               made
               of
               
               Shittim-wood
               ,
               which
               preserveth
               from
               corruption
               ,
               those
               things
               which
               are
               committed
               to
               her
               care
               .
               —
            
          
           
             In
             his
             third
             Tome
             this
             is
             his
             Peroration
             :
             
               Seeing
               now
               a
               (
               as
               saith
               Ecclestastes
               )
               Rivers
               return
               to
               the
               place
               whence
               they
               came
               ,
               that
               they
               may
               flow
               again
               ;
               it
               is
               plainly
               fit
               that
               to
               that
               Fountain
               ,
               whence
               all
               our
               labours
               have
               flowed
               ,
               they
               be
               recalled
               as
               to
               their
               proper
               Original
               ,
               and
               by
               reciprocal
               flux
               be
               thither
               refunded
               ;
               that
               thence
               they
               may
               be
               poured
               forth
               upon
               us
               in
               greater
               plenty
               .
               To
               her
               therefore
               by
               whom
               the
               whole
               of
               this
               gift
               comes
               to
               us
               from
               God
               ;
               to
               the
               most
               holy
               Virgin
               (
               I
               say
               )
               Mary
               the
               Mother
               of
               God
               ,
               we
               offer
               very
               humbly
               this
               third
               Tome
               of
               Annals
               ,
               as
               we
               have
               already
               done
               those
               other
               which
               we
               have
               published
               .
            
          
           
             His
             Peroration
             in
             his
             fourth
             Tome
             ,
             thus
             beginneth
             :
             
               Now
               b
               by
               your
               Aid
               (
               Virgin
               Mary
               ,
               Mother
               of
               God
               )
               pay
               we
               down
               the
               fourth
               part
               of
               our
               Task
               ;
               and
               to
               you
               we
               pay
               it
               ,
               from
               whence
               we
               received
               it
               .
               For
               you
               have
               found
               it
               Wool
               and
               Flax
               ,
               and
               wrought
               
               it
               with
               the
               counsel
               of
               your
               hands
               .
               Wherefore
               ,
               for
               the
               rest
               of
               the
               work
               ,
               perform
               it
               your self
               ;
               and
               weave
               those
               threds
               ,
               whatsoever
               they
               be
               (
               and
               in
               your
               hand
               undoubtedly
               they
               will
               be
               golden
               )
               into
               those
               Sacerdotal
               garments
               ,
               of
               which
               David
               thus
               speaketh
               :
               
                 Let
                 thy
                 Priests
                 be
                 clothed
                 with
                 righteousness
                 .
              
               —
               
                 I
                 will
                 deck
                 her
                 Priests
                 with
                 salvation
                 .
              
               I
               beseech
               thee
               make
               for
               us
               those
               two
               Garments
               ;
               for
               those
               of
               thy
               Family
               are
               said
               to
               be
               doubly
               clothed
               .
            
          
           
             The
             fifth
             Tome
             hath
             a
             like
             conclusion
             ,
             to
             this
             sense
             .
             
               This
               a
               fifth
               issue
               ,
               Mother
               of
               God
               ,
               received
               from
               your
               favour
               ,
               conceived
               by
               your
               Prayers
               ,
               I
               [
               here
               ]
               bring
               for
               a
               thankful
               acknowledgment
               ,
               as
               Anna
               did
               Samuel
               to
               you
               the
               living
               Tabernacle
               of
               God.
               —
            
          
           
             The
             sixth
             Tome
             endeth
             thus
             :
             
               We
               are
               now
               in
               the
               Haven
               b
               in
               which
               men
               sail
               not
               .
               We
               contract
               our
               sails
               ,
               and
               we
               fasten
               our
               Cable
               to
               a
               solid
               Rock
               ;
               intending
               in
               due
               time
               to
               set
               sail
               again
               .
               Now
               then
               what
               remaineth
               but
               that
               we
               betake
               our selves
               by
               humble
               supplication
               ,
               to
               that
               Temple
               of
               God
               which
               is
               always
               open
               ,
               the
               very
               Mother
               of
               God
               ;
               giving
               thanks
               to
               God
               by
               her
               ,
               and
               paying
               our
               vows
               for
               the
               victory
               we
               have
               obtained
               over
               the
               waves
               that
               opposed
               us
               .
               And
               as
               Mariners
               are
               wont
               to
               offer
               their
               Oar
               ;
               so
               let
               us
               offer
               to
               her
               our
               Pen
               ,
               that
               it
               may
               obtain
               that
               rich
               benediction
               from
               her
               ,
               by
               which
               (
               after
               the
               manner
               of
               the
               rod
               of
               Aaron
               which
               devoured
               the
               rods
               of
               the
               Magicians
               )
               it
               may
               resist
               all
               the
               endeavours
               of
               gain-sayers
               ,
               and
               like
               to
               that
               ,
               flourish
               ;
               whilst
               the
               other
               rods
               ,
               brought
               by
               rebellious
               Controvertists
               ,
               wither
               away
               :
               Lastly
               ,
               That
               like
               that
               in
               the
               Tabernacle
               of
               the
               Covenant
               ,
               it
               may
               be
               perpetually
               preserved
               in
               the
               Church
               ,
               as
               a
               witness
               of
               the
               truth
               of
               God.
               These
               very
               ample
               blessings
               bestowed
               on
               the
               Rod
               ,
               we
               ask
               of
               thee
               (
               O
               Virgin
               )
               coming
               to
               thee
               
               a
               with
               great
               affiance
               ;
               for
               thou
               performing
               these
               things
               ,
               crownest
               no
               other
               than
               thine
               own
               gifts
               .
            
          
           
             The
             seventh
             Tome
             endeth
             on
             this
             fashion
             .
          
           
             
               Go
               to
               now
               b
               let
               us
               give
               thanks
               to
               God
               ,
               as
               we
               are
               wont
               ,
               for
               the
               finishing
               of
               this
               seventh
               Tome
               of
               Annals
               ;
               and
               let
               us
               offer
               the
               work
               in
               like
               manner
               to
               Mary
               the
               Mother
               of
               God
               ;
               that
               by
               whose
               help
               it
               was
               begun
               and
               perfected
               ,
               by
               the
               merits
               of
               the
               same
               it
               may
               be
               rendred
               spotless
               ,
               worthy
               the
               Divine
               aspect
               ;
               it
               being
               justly
               refusable
               in
               respect
               of
               the
               imperfection
               of
               the
               Author
               that
               offers
               it
               .
            
             [
             Having
             said
             this
             ,
             and
             added
             a
             complaint
             of
             his
             troubles
             and
             interruptions
             in
             the
             writing
             of
             this
             Volume
             ,
             which
             he
             calleth
             his
             Benoni
             ;
             he
             thus
             proceeds
             .
             ]
             
               One
               thing
               more
               only
               I
               have
               to
               ask
               ;
               that
               seeing
               these
               very
               unquiet
               ,
               sad
               ,
               lamentable
               ,
               fearful
               and
               dangerous
               things
               have
               happened
               to
               me
               ,
               O
               Mother
               of
               God
               ,
               not
               without
               c
               your
               Providence
               ;
               you
               your self
               would
               daily
               bring
               help
               to
               me
               ,
               journeying
               in
               a
               slippery
               path
               ,
               exposed
               to
               great
               danger
               ,
               and
               every
               moment
               in
               hazard
               of
               losing
               eternal
               salvation
               ;
               and
               give
               protection
               to
               an
               unsetled
               man.
               —
            
          
           
             In
             the
             Conclusion
             of
             the
             Eighth
             Tome
             ,
             he
             giveth
             thanks
             to
             some
             Martyrs
             ,
             together
             with
             the
             Virgin
             d
             ;
             offering
             to
             them
             all
             his
             Tomes
             in
             gratitude
             ,
             and
             which
             was
             much
             more
             ,
             his
             very
             self
             .
          
           
             Of
             the
             ninth
             he
             saith
             e
             That
             he
             brought
             it
             to
             an
             end
             by
             the
             favour
             of
             God
             ,
             and
             the
             aid
             of
             the
             Virgin
             who
             helped
             him
             by
             her
             Prayers
             .
          
           
             In
             the
             end
             of
             the
             Tenth
             f
             ,
             he
             prayeth
             to
             God
             for
             
               eternal
               happiness
               by
               the
               Intervention
               of
               the
               Mother
               of
               God
               with
               the
               Father
               for
               him
               ;
               further
               beseeching
               him
               that
               she
               which
               always
               helped
               him
               in
               his
               work
               ,
               might
               be
               the
               Conciliatrix
               of
               eternal
               reward
               in
               the
               glory
               of
               the
               blessed
               .
            
          
           
           
             In
             the
             end
             of
             the
             Eleventh
             Tome
             a
             ,
             he
             
               acknowledgeth
               that
               the
               entireness
               of
               his
               net
               ,
               after
               his
               having
               cast
               it
               so
               often
               ,
               that
               the
               continuance
               of
               his
               strength
               fresh
               and
               green
               in
               his
               old
               age
               ;
               that
               all
               this
               was
               from
               the
               grace
               of
               Abisag
               ,
               their
               Shunamite
               ,
               cherishing
               his
               aged
               bones
               ;
               to
               wit
               the
               most
               holy
               and
               pure
               Virgin
               ,
               favouring
               the
               work
               begun
               and
               taking
               care
               of
               ,
               and
               happily
               promoting
               all
               his
               affairs
               .
               —
            
          
           
             Last
             of
             all
             he
             endeth
             in
             a
             like
             note
             ,
             but
             a
             little
             lower
             and
             sweeter
             than
             that
             with
             which
             he
             begun
             and
             continued
             his
             Perorations
             ;
             for
             he
             concludeth
             his
             whole
             work
             of
             Twelve
             Tomes
             b
             with
             an
             humble
             supplication
             to
             the
             “
             Blessed
             Virgin
             :
             and
             therein
             he
             beseecheth
             ,
             
               That
               by
               her
               means
               he
               might
               be
               made
               worthy
               to
               obtain
               that
               benediction
               from
               the
               Father
               of
               Lights
               by
               which
               he
               might
               be
               partaker
               of
               an
               eternal
               inheritance
               through
               the
               Grace
               and
               Mercy
               of
               Jesus
               Christ.
               
            
          
           
             The
             whole
             of
             this
             which
             I
             have
             cited
             ,
             and
             cited
             at
             such
             length
             ,
             by
             reason
             of
             that
             credit
             which
             this
             Author
             hath
             obtained
             under
             the
             Papacy
             ;
             the
             whole
             ,
             I
             say
             ,
             of
             it
             ,
             both
             beginning
             ,
             middle
             ,
             and
             end
             ,
             representeth
             the
             Virgin
             as
             a
             Patroness
             ;
             and
             as
             one
             who
             had
             prevailed
             with
             God
             to
             commit
             to
             her
             care
             Baronius
             and
             his
             Labours
             ,
             as
             her
             especial
             Province
             .
             He
             owneth
             God
             and
             Christ
             as
             the
             Fountains
             of
             Grace
             ;
             but
             he
             supposeth
             her
             the
             Conduit
             ,
             conveying
             them
             to
             himself
             .
             On
             her
             he
             trusteth
             ;
             to
             her
             he
             offereth
             solemn
             ,
             and
             repeated
             thanks
             .
             And
             though
             he
             often
             mentioneth
             her
             Prayers
             for
             him
             ;
             yet
             it
             appeareth
             by
             the
             tenor
             of
             his
             other
             expressions
             ,
             and
             of
             the
             common
             Roman
             Doctrine
             ,
             that
             he
             meaneth
             not
             barely
             them
             ;
             but
             the
             Guardianship
             which
             by
             them
             she
             had
             from
             the
             beginning
             obtained
             of
             God
             in
             behalf
             of
             the
             Annalist
             .
          
           
             If
             then
             according
             to
             his
             own
             belief
             he
             was
             divinely
             assisted
             in
             this
             great
             work
             ,
             these
             Twelve
             Labours
             of
             
             the
             
               Roman
               Hercules
            
             (
             which
             others
             ,
             considering
             the
             partiality
             of
             the
             Author
             ,
             believe
             to
             have
             been
             undergone
             more
             by
             the
             aids
             of
             the
             Court
             of
             Rome
             ,
             than
             those
             of
             Heaven
             )
             ;
             if
             ,
             I
             say
             ,
             he
             was
             assisted
             from
             above
             (
             which
             is
             his
             own
             persuasion
             )
             ;
             and
             God
             ,
             who
             is
             wont
             to
             dictate
             to
             Christians
             ,
             rather
             by
             his
             Spirit
             ,
             than
             by
             his
             Angels
             ,
             much
             less
             by
             his
             Saints
             ,
             did
             give
             him
             immediately
             the
             understanding
             ,
             memory
             ,
             strength
             ,
             and
             other
             abilities
             by
             which
             he
             wrote
             ;
             has
             he
             not
             then
             sacrilegiously
             kept
             back
             a
             very
             great
             part
             of
             that
             Honour
             which
             was
             wholly
             due
             to
             God
             ,
             and
             ought
             to
             have
             been
             devoted
             to
             Him
             ,
             and
             then
             paid
             it
             in
             wrongful
             and
             idolatrous
             manner
             unto
             the
             blessed
             Virgin
             ?
          
           
             Now
             what
             think
             you
             was
             the
             occasion
             of
             this
             excess
             of
             
             Marian-zeal
             ?
             Why
             ,
             the
             Mother
             of
             
               Caesar
               Baronius
            
             
             (
             as
             they
             tell
             us
             *
             )
             going
             when
             big
             of
             him
             ,
             to
             the
             Temple
             of
             the
             Virgin
             ,
             felt
             the
             Babe
             ,
             like
             a
             second
             
               John
               the
               Baptist
            
             ,
             leap
             in
             her
             womb
             .
             As
             soon
             as
             he
             was
             born
             ,
             she
             offer'd
             him
             to
             the
             Patronage
             of
             the
             same
             Blessed
             Virgin.
             When
             he
             was
             two
             years
             old
             ,
             and
             afflicted
             with
             a
             very
             dangerous
             Disease
             ,
             she
             pray'd
             to
             her
             three
             days
             ,
             and
             then
             received
             him
             restor'd
             from
             the
             very
             article
             of
             death
             ,
             together
             with
             a
             voice
             saying
             to
             her
             ,
             
               Be
               of
               good
               comfort
               ,
               your
               son
               shall
               not
               dye
               .
               Baronius
            
             mindful
             of
             this
             benefit
             ,
             always
             honour'd
             the
             Virgin
             with
             singular
             observance
             ;
             and
             he
             marked
             his
             Books
             ,
             his
             Tables
             ,
             his
             Images
             ,
             every
             thing
             with
             a
             device
             ,
             which
             signifies
             
               Caesar
               servus
               Mariae
            
             ?
             And
             at
             his
             death
             (
             which
             it
             seems
             was
             on
             Saturday
             ,
             our
             Ladys
             weekly
             day
             )
             he
             expressed
             much
             devotion
             towards
             her
             ;
             and
             in
             his
             last
             agony
             kiss'd
             her
             Image
             with
             the
             greatest
             piety
             of
             mind
             .
          
           
             The
             Devotion
             of
             Lipsius
             is
             so
             like
             to
             that
             of
             the
             Cardinal
             Baronius
             ,
             that
             I
             may
             not
             improperly
             here
             subjoin
             it
             .
          
           
           
             In
             the
             first
             chapter
             a
             of
             his
             
               Virgo
               Hallensis
            
             ,
             he
             calleth
             Blessed
             Mary
             the
             tutelar
             goddess
             of
             Halla
             ;
             that
             is
             ,
             of
             Halle
             in
             Heinalt
             ,
             seated
             on
             the
             Seine
             ;
             and
             he
             
               professeth
               ,
               that
               from
               his
               youth
               he
               had
               devoted
               himself
               to
               her
               Worship
               ,
               and
               chosen
               her
               as
               his
               Patroness
               and
               Guide
               in
               all
               the
               dangers
               and
               molestations
               of
               his
               whole
               life
               .
            
          
           
             In
             his
             second
             chapter
             b
             he
             maketh
             to
             his
             Patroness
             this
             supplication
             :
             
               Grant
               to
               me
               ,
               O
               my
               Goddess
               ,
               whom
               I
               contemplate
               as
               present
               in
               my
               mind
               ,
               That
               what
               I
               have
               piously
               design'd
               ,
               I
               may
               happily
               accomplish
               .
            
          
           
             In
             his
             sixth
             chapter
             c
             he
             mentions
             a
             miraculous
             victory
             obtain'd
             by
             that
             City
             over
             her
             enemies
             ,
             who
             had
             with
             powerful
             arms
             entred
             into
             her
             .
             And
             this
             deliverance
             he
             supposeth
             to
             be
             wrought
             by
             the
             Patronage
             of
             the
             Virgin
             ,
             who
             was
             invok'd
             .
             And
             he
             accordingly
             taketh
             notice
             of
             the
             Praises
             of
             Heart
             and
             Voice
             d
             ,
             which
             every
             preserved
             Citizen
             did
             offer
             to
             that
             Goddess
             .
          
           
             In
             his
             eleventh
             chapter
             e
             he
             telleth
             how
             a
             man
             possessed
             with
             the
             Devil
             ,
             was
             ,
             by
             this
             Tutelar
             Deity
             (
             as
             he
             there
             calls
             her
             )
             ,
             delivered
             from
             so
             wicked
             and
             dangerous
             an
             Inhabitant
             .
             And
             after
             having
             told
             his
             story
             ,
             he
             falleth
             to
             his
             Prayers
             in
             this
             manner
             :
             
               O
               powerful
               ,
               O
               merciful
               Goddess
               !
               defend
               us
               also
               from
               this
               subtil
               Serpent
               .
               And
               thou
               ,
               who
               didst
               once
               bruise
               his
               head
               in
               thy
               Conception
               ,
               assist
               us
               so
               effectually
               ,
               that
               his
               tail
               may
               neither
               scourge
               us
               ,
               nor
               throw
               us
               on
               the
               ground
               .
            
          
           
             Then
             ,
             after
             having
             ended
             his
             Legend
             consisting
             of
             divers
             Miracles
             wrought
             at
             her
             shrine
             ,
             he
             falls
             again
             to
             his
             Prayers
             in
             his
             thirty-sixth
             or
             last
             Chapter
             ;
             and
             this
             is
             the
             form
             of
             his
             Address
             a
             .
          
           
             
               O
               Goddess
               !
               thou
               art
               the
               Queen
               of
               Heaven
               ,
               of
               the
               Sea
               ,
               of
               the
               Earth
               ,
               above
               whom
               there
               is
               nothing
               but
               God.
               Thou
               Moon
               (
               next
               to
               him
               the
               Sun
               )
               whom
               I
               implore
               and
               
               invocate
               ;
               Protect
               and
               take
               care
               of
               us
               both
               in
               publick
               and
               private
               .
               Thou
               hast
               seen
               us
               these
               forty
               years
               tossed
               in
               a
               publick
               storm
               :
               O
            
             Mary
             !
             
               calm
               this
               tumultuous
               Sea
            
             —
          
           
             He
             concludeth
             with
             a
             Poetical
             Consecration
             of
             a
             silver-Pen
             b
             to
             her
             ,
             who
             had
             (
             as
             he
             believ'd
             )
             been
             the
             author
             and
             finisher
             of
             his
             studies
             .
          
           
             Now
             then
             ,
             such
             kind
             of
             Worshippers
             do
             in
             part
             revive
             one
             degree
             of
             the
             Idolatry
             of
             the
             Gentiles
             ,
             who
             divided
             Places
             ,
             Persons
             ,
             Things
             ,
             Actions
             ,
             subject
             to
             the
             Supreme
             God
             ,
             amongst
             Sempiternal
             or
             Canoniz'd
             Spirits
             .
             The
             chief
             Architect
             of
             the
             
               Egyptian
               Pharos
            
             ,
             put
             upon
             his
             Workmanship
             this
             Inscription
             ,
             
               Sostratus
               of
               Gnidos
               ,
               the
               Son
               of
               Dexiphanes
               ,
               to
               the
               Gods
               Protectors
               for
               the
               safeguard
               of
            
             Sailers
             .
             What
             ,
             now
             ,
             is
             the
             difference
             betwixt
             this
             Inscription
             and
             one
             made
             by
             a
             Papist
             in
             honour
             of
             S.
             Nicholas
             ,
             upon
             the
             little
             Church
             nigh
             the
             Wurbel
             in
             the
             Danube
             ?
             None
             sure
             ,
             unless
             it
             be
             this
             ,
             that
             the
             first
             is
             in
             veneration
             of
             a
             Christian
             Saint
             ,
             the
             other
             of
             good
             Genii
             :
             For
             we
             are
             told
             by
             those
             whose
             credit
             is
             as
             unquestionable
             as
             their
             Learning
             c
             ,
             and
             who
             have
             been
             upon
             the
             place
             ,
             that
             the
             Church
             is
             dedicated
             to
             S.
             Nicholas
             ,
             
               That
               he
               is
               the
               supposed
               Patron
               of
               that
               dangerous
               Whirlpool
               in
               that
               River
               ;
               that
               he
               is
               believ'd
               to
               take
               peculiar
               care
               of
               such
               as
               pass
               that
               way
               ;
               and
               that
               a
               little
               Boat
               comes
               to
               you
               as
               soon
               as
               you
               are
               out
               of
               danger
               ,
               and
               receives
               what
               acknowledgment
               you
               please
               ,
               or
               what
               perhaps
               you
               may
               have
               promised
               to
               give
               when
               you
               were
               in
               some
               fear
               .
            
             It
             may
             be
             God
             alone
             calmeth
             those
             waves
             ,
             at
             least
             without
             a
             Saint
             ;
             and
             S.
             Nicholas
             receiveth
             much
             of
             the
             acknowledgment
             ;
             the
             whole
             ,
             possibly
             ,
             from
             the
             common
             men
             of
             the
             Vessel
             ,
             whom
             danger
             teacheth
             to
             pray
             ,
             whilst
             superstitious
             ignorance
             misleadeth
             them
             from
             praying
             aright
             .
          
           
             
               Martinus
               de
               Roa
            
             ,
             though
             a
             learned
             Jesuit
             ,
             and
             a
             
             Spaniard
             ,
             does
             openly
             declare
             the
             nature
             of
             this
             Romish
             practice
             ;
             he
             does
             not
             seek
             to
             give
             a
             false
             colour
             to
             it
             ,
             but
             he
             shews
             it
             as
             a
             Practice
             which
             plainly
             agree●…th
             with
             the
             worship
             of
             the
             Gentiles
             .
             
               He
               speaketh
               out
               ,
               saying
               a
               that
               it
               is
               a
               Rite
               amongst
               them
               to
               call
               upon
               the
               tutelar
               Deity
               of
               the
               Nation
               (
               as
               upon
               St.
               James
               in
               
                 Spain
                 ,
              
               )
               at
               the
               beginning
               of
               their
               Battels
               .
            
             And
             this
             custom
             he
             parrallels
             with
             that
             of
             the
             Macedonians
             in
             Justin
             ,
             who
             in
             their
             battels
             called
             sometimes
             upon
             Alexander
             ,
             and
             sometimes
             upon
             Philip
             ,
             as
             upon
             Gods
             ;
             invoking
             their
             aid
             for
             the
             success
             of
             their
             Armes
             .
             And
             then
             he
             subjoyneth
             the
             practice
             of
             the
             Germans
             ,
             who
             (
             as
             Tacitus
             reporteth
             )
             joyned
             not
             in
             fight
             with
             their
             enemies
             ,
             'till
             they
             had
             solemnly
             prayed
             to
             Hercules
             .
          
           
             This
             kind
             of
             worship
             the
             Pope
             continueth
             to
             encourage
             ,
             by
             setting
             up
             new
             Saints
             ,
             as
             Tutelar
             Spirits
             ,
             in
             his
             Canonizations
             of
             them
             .
             Thus
             for
             inscance
             sake
             ,
             Pope
             Clement
             the
             Tenth
             confirmed
             the
             decree
             of
             Pope
             Clement
             the
             ninth
             ,
             in
             which
             St.
             Rosa
             is
             created
             Patroness
             of
             the
             City
             Lima
             b
             ,
             the
             chief
             Town
             and
             the
             Archiepiscopal
             seat
             in
             Peru
             ;
             and
             principal
             Protectress
             of
             the
             same
             Kingdom
             of
             Peru
             ,
             and
             of
             all
             the
             Provinces
             and
             Kingdoms
             of
             the
             
               Terra
               firma
            
             of
             all
             the
             
               Peruvian
               America
            
             ,
             and
             of
             the
             Philippine
             Islands
             .
             And
             this
             it
             seems
             was
             done
             to
             this
             end
             c
             ,
             that
             an
             addition
             might
             be
             made
             to
             the
             veneration
             of
             that
             Saint
             :
             
               and
               that
               through
               her
               intercession
               the
               People
               of
               those
               parts
               might
               the
               more
               strongly
               hope
               for
               Patronage
               or
               Protection
               .
            
             So
             S.
             
               Thomas
               de
               Villanova
            
             is
             canonized
             by
             Alexander
             the
             seventh
             d
             ,
             who
             whilst
             he
             registreth
             him
             in
             the
             Calendar
             of
             his
             gods
             ,
             useth
             this
             Exhortation
             :
             
               Wherefore
               let
               us
               go
               with
               boldness
               to
               the
               throne
               of
               the
               Divine
               mercy
               ,
               praying
               with
               heart
               and
               voice
               ,
               that
               S.
               Thomas
               may
               preside
               over
               Christian
               people
               by
               
               his
               Merit
               and
               Example
               ;
               that
               he
               may
               assist
               them
               with
               his
               Prayers
               and
               Patronage
               ;
               and
               that
               in
               the
               time
               of
               wrath
               he
               may
               become
               their
               Reconciliation
               .
            
          
           
             Such
             Deities
             the
             Papacy
             setteth
             up
             ;
             and
             nothing
             is
             more
             common
             than
             for
             the
             people
             of
             that
             Church
             to
             fall
             down
             and
             worship
             them
             in
             that
             quality
             .
             Neither
             can
             Travellers
             shun
             such
             Statues
             and
             Inscriptions
             ,
             as
             give
             them
             advertisement
             of
             this
             worship
             of
             Tutelar
             Saints
             .
             Such
             an
             Inscription
             is
             that
             at
             Brussels
             betwixt
             the
             Quire
             and
             the
             Sacristy
             of
             the
             Cathedral
             e
             :
             The
             Monument
             is
             dedicated
             by
             Maximilian
             Duke
             of
             Bavaria
             ,
             and
             Archbishop
             and
             Elector
             of
             Colen
             ,
             to
             the
             immaculate
             Virgin
             ,
             and
             to
             S.
             Lambert
             ,
             as
             to
             the
             Tutelar
             Deities
             of
             that
             Church
             and
             Countrey
             .
             S.
             Michael
             also
             is
             the
             special
             Protector
             of
             that
             City
             ,
             and
             upon
             the
             top
             of
             its
             Townhouse
             stands
             his
             Statue
             in
             brass
             .
             Who
             can
             go
             into
             Lentini
             ,
             and
             not
             have
             notice
             of
             the
             three
             French
             Brethren
             and
             Martyrs
             ,
             
               Alsio
               ,
               Philadelfo
            
             ,
             and
             Cirino
             ,
             venerated
             there
             as
             its
             Patrons
             and
             Guardians
             f
             ?
             Who
             travelleth
             to
             Utopolis
             or
             S.
             Veit
             ,
             and
             seeth
             not
             the
             four
             Chappels
             on
             the
             four
             Hills
             of
             S.
             Veit
             ,
             S.
             Ulrick
             ,
             S.
             Laurence
             ,
             S.
             Helena
             ?
             or
             heareth
             not
             of
             St.
             Veit
             ,
             or
             St.
             Faith
             ,
             as
             of
             one
             that
             cureth
             the
             Dancing-sickness
             known
             by
             the
             name
             of
             
               Chorea
               sancti
               viti
            
             ?
             Who
             entreth
             Paris
             and
             heareth
             not
             St.
             Geneviefve
             celebrated
             as
             the
             Protectress
             of
             it
             ?
             And
             is
             not
             she
             called
             the
             Guardian
             of
             France
             ,
             and
             the
             North-star
             a
             of
             her
             Imperial
             City
             ?
             Who
             understandeth
             the
             ancient
             estate
             of
             England
             ,
             and
             is
             ignorant
             of
             the
             Veneration
             which
             it
             hath
             had
             for
             its
             presumed
             Patron
             St.
             George
             ?
             So
             great
             it
             was
             ,
             that
             when
             certain
             Holy-days
             were
             abrogated
             in
             the
             Reign
             of
             Henry
             the
             Eighth
             ,
             the
             Feast
             of
             St.
             George
             b
             was
             excepted
             ,
             as
             well
             as
             those
             of
             the
             Apostles
             and
             our
             Lady
             .
             Who
             crosseth
             the
             Ocean
             ,
             and
             visiteth
             the
             
               Mexican
               America
            
             ,
             and
             observeth
             not
             that
             
             St.
             Joseph
             is
             made
             the
             Patron
             of
             new
             Spain
             ?
             The
             Synod
             of
             Mexico
             confirmed
             at
             Rome
             ,
             hath
             declared
             him
             to
             be
             such
             c
             ,
             and
             given
             particular
             order
             for
             the
             celebration
             of
             his
             Holy-day
             .
          
           
             I
             am
             not
             able
             to
             recount
             to
             how
             many
             places
             ,
             persons
             and
             things
             the
             Protection
             of
             the
             holy
             Virgin
             is
             said
             to
             extend
             *
             .
             The
             fancy
             of
             the
             eloquent
             Jesuit
             Rapine
             hath
             made
             her
             d
             to
             preside
             over
             Clouds
             and
             Tempests
             e
             ,
             over
             Tillage
             and
             Pasturage
             f
             ,
             over
             Flocks
             and
             Herds
             .
             To
             her
             as
             Queen
             of
             Heaven
             ,
             the
             Author
             of
             the
             Monument
             of
             
               Galeacius
               Caracciolus
            
             g
             ,
             dedicateth
             it
             in
             the
             quality
             of
             a
             Marble-Chappel
             ,
             in
             thankful
             acknowledgment
             ,
             of
             the
             many
             favours
             she
             conferred
             on
             that
             Marquis
             ,
             and
             of
             the
             many
             evils
             from
             which
             she
             secured
             him
             .
             At
             Rome
             in
             the
             Church
             
               Mariae
               S.
               Angeli
            
             ,
             the
             Inscription
             seemeth
             to
             install
             the
             Virgin
             into
             that
             Presidency
             over
             it
             ,
             which
             before
             was
             held
             by
             some
             god
             of
             the
             Gentiles
             h
             .
             A
             like
             change
             is
             insinuated
             in
             the
             Inscription
             found
             in
             the
             
               AEdes
               Martis
            
             ,
             turned
             into
             the
             Temple
             of
             St.
             Martina
             i
             .
             Now
             what
             seemeth
             all
             this
             but
             refined
             Heathenism
             ?
             When
             men
             trust
             in
             St.
             Hubert
             as
             the
             Patron
             of
             Hunters
             ;
             do
             not
             they
             the
             like
             to
             those
             who
             trusted
             in
             Diana
             the
             Goddess
             of
             that
             Game
             ,
             and
             the
             Patroness
             of
             Forests
             ?
             upon
             which
             account
             she
             was
             of
             old
             the
             celebrated
             Deity
             of
             this
             Island
             ,
             which
             then
             was
             a
             kind
             of
             continued
             Wood
             k
             .
             When
             they
             apply
             themselves
             in
             a
             strom
             to
             the
             Virgin
             Mary
             ;
             do
             not
             they
             the
             like
             to
             those
             who
             in
             perils
             by
             water
             called
             on
             Venus
             l
             ?
             When
             they
             put
             confidence
             in
             St.
             Margaret
             ,
             or
             the
             Virgin
             Mary
             m
             as
             
             the
             Patronesses
             of
             Women
             in
             Travail
             ,
             and
             Children
             in
             Infancy
             ,
             do
             they
             not
             follow
             their
             pattern
             who
             relied
             on
             Diana
             n
             ,
             Statina
             *
             or
             Cunina
             o
             in
             such
             cases
             ?
             When
             they
             pay
             their
             Vows
             to
             the
             Virgin
             for
             the
             safety
             of
             their
             Children
             ,
             do
             they
             not
             like
             Bassa
             or
             Sulpitia
             in
             the
             Inscriptions
             of
             Gruter
             p
             ,
             who
             paid
             theirs
             in
             the
             same
             case
             to
             Lucina
             or
             Juno
             ;
             and
             to
             Castor
             and
             Pollux
             q
             ?
             And
             is
             there
             so
             vast
             a
             difference
             betwixt
             the
             devotion
             of
             a
             Heathen
             Conquerour
             who
             offened
             his
             Sword
             to
             Mars
             ;
             and
             of
             Henry
             of
             Valois
             ,
             who
             obtaining
             a
             great
             Victory
             over
             the
             Rebels
             in
             Flanders
             ,
             consecrated
             to
             the
             Virgin
             the
             Horse
             on
             which
             he
             charged
             ,
             and
             the
             Arms
             with
             which
             he
             so
             successfully
             fought
             ?
             On
             both
             sides
             here
             is
             confidence
             in
             a
             Coelestial
             creature
             as
             a
             substitute
             of
             the
             supreme
             God
             ,
             and
             thanks
             most
             solemnly
             paid
             to
             it
             .
             Only
             for
             the
             Objects
             ,
             the
             one
             sort
             of
             them
             is
             Christian
             ,
             the
             other
             Pagan
             ;
             but
             both
             kinds
             were
             reputed
             Divine
             ,
             and
             worthy
             ,
             by
             their
             Adorers
             ;
             both
             were
             judged
             Coelestial
             Magistrates
             a
             and
             Senators
             b
             ,
             as
             the
             Saints
             are
             called
             by
             Horstius
             ,
             and
             the
             Catechism
             of
             Trent
             .
             And
             by
             the
             Intercession
             of
             such
             Senators
             ,
             is
             often
             meant
             in
             the
             Church
             of
             Rome
             ,
             their
             prevalence
             with
             God
             in
             executing
             the
             office
             of
             their
             Patronage
             .
             Hence
             they
             sometimes
             pray
             to
             God
             c
             ,
             
               That
               the
               glorious
               Intercession
               of
               the
               ever-blessed
               and
               glorious
               Virgin
               Mary
               may
               protect
               them
               ,
               and
               bring
               them
               to
               life
               everlasting
               .
            
          
           
             The
             particular
             Instances
             of
             the
             Romish
             Patrons
             and
             Patronesses
             are
             too
             many
             to
             be
             here
             Historically
             spoken
             of
             .
             I
             find
             enough
             of
             them
             together
             in
             the
             learned
             Homily
             against
             the
             peril
             of
             Idolatry
             ,
             and
             with
             them
             I
             will
             at
             present
             content
             my self
             .
             
               What
               ,
               I
               pray
               you
               ,
               saith
               that
               Homily
               d
               ,
               be
               such
               Saints
               with
               us
               to
               
               whom
               we
               attribute
               the
               defence
               of
               certain
               Countries
               ,
               spoiling
               God
               of
               his
               due
               honour
               herein
               ,
               but
               
                 Dii
                 Tutelares
              
               of
               the
               Gentile
               Idolaters
               ?
               such
               as
               were
               Belus
               to
               the
               Babylonians
               and
               
                 Asfyrians
                 ;
                 Osiris
              
               and
               Isis
               to
               the
               
                 Egyptians
                 ;
                 Vulcan
              
               to
               the
               Lemnians
               ;
               and
               to
               such
               other
               .
               What
               be
               such
               Saints
               to
               whom
               the
               safe-guard
               of
               such
               Cities
               are
               appointed
               ,
               but
               
                 Dii
                 Praesides
              
               with
               the
               Gentiles
               Idolaters
               ?
               such
               as
               were
               at
               
                 Delphos
                 ,
                 Apollo
              
               ;
               at
               
                 Athens
                 ,
                 Minerva
              
               ;
               at
               
                 Carthage
                 ,
                 Juno
              
               ;
               at
               
                 Rome
                 ,
                 Quirinus
              
               ,
               &c.
               
               What
               be
               such
               Saints
               to
               whom
               ,
               contrary
               to
               the
               use
               of
               the
               Primitive
               Church
               ,
               Temples
               and
               Churches
               be
               builded
               ,
               and
               Altars
               erected
               ;
               but
               
                 Dii
                 Patroni
              
               of
               the
               Gentiles
               Idolaters
               ?
               such
               as
               were
               in
               the
               Capitol
               ,
               Jupiter
               ;
               in
               
               Paphus-Temple
               ,
               Venus
               ;
               in
               
               Ephesus-Temple
               ,
               Diana
               ;
               and
               such
               like
               .
               —
               When
               you
               hear
               of
               our
               Lady
               of
               Walsingham
               ,
               our
               Lady
               of
               Ipswich
               ,
               our
               Lady
               of
               Wilsdon
               ,
               and
               such
               other
               ;
               what
               is
               it
               but
               an
               imitation
               of
               the
               Gentiles
               Idolaters
               ;
               
                 Diana
                 Agrotera
                 ,
                 Diana
                 Coriphea
                 ,
                 Diana
                 Ephesia
                 ,
              
               &c.
               
               
                 Venus
                 Cypria
                 ,
                 Venus
                 Paphia
                 ,
                 Venus
                 Gnidia
                 ?
                 —
                 Terentius
                 Varro
              
               sheweth
               that
               there
               were
               three
               hundred
               Jupiters
               in
               his
               time
               .
               There
               were
               no
               fewer
               Veneres
               and
               Dianae
               .
               We
               had
               no
               fewer
               Christophers
               ,
               Ladies
               ,
               and
               
                 Mary
                 Magdalens
              
               ,
               and
               other
               Saints
               .
               —
               They
               have
               not
               only
               spoiled
               the
               true
               Living
               God
               of
               his
               due
               Honour
               in
               Temples
               ,
               Cities
               ,
               Countries
               and
               Lands
               ,
               by
               such
               devices
               and
               inventions
               as
               the
               Gentiles
               Idolaters
               have
               done
               before
               them
               ;
               but
               the
               Sea
               and
               Waters
               have
               as
               well
               especial
               Saints
               with
               them
               ,
               as
               they
               have
               had
               gods
               with
               the
               Gentiles
               ;
               
                 Neptune
                 ,
                 Triton
                 ,
                 Nereus
                 ,
                 Castor
                 and
                 Pollux
                 ,
                 Venus
                 ,
              
               and
               such
               other
               ;
               in
               whose
               places
               be
               come
               St.
               
                 Christopher
                 ,
                 Clement
              
               ,
               and
               divers
               others
               ,
               and
               specially
               our
               Lady
               to
               whom
               Shipmen
               sing
               ,
               
                 Ave
                 Maris
                 stella
              
               .
               Neither
               hath
               the
               fire
               scaped
               the
               Idolatrous
               Inventions
               ;
               for
               instead
               of
               Vulcan
               
               and
               Vesta
               ,
               the
               Gentiles
               gods
               of
               the
               Fire
               ,
               our
               men
               have
               placed
               St.
               Agatha
               ,
               and
               make
               Letters
               on
               her
               day
               for
               to
               quench
               fire
               with
               .
               Every
               Artificer
               and
               Profession
               hath
               his
               special
               Saint
               ,
               as
               a
               peculiar
               God.
               As
               for
               example
               ,
               Schollars
               have
               St.
               Nicholas
               ,
               and
               St.
               Gregory
               ;
               Painters
               ,
               St.
               Luke
               ;
               neither
               lack
               Soldiers
               their
               Mars
               ,
               nor
               Lovers
               their
               Venus
               ,
               amongst
               Christians
               .
               All
               Diseases
               have
               their
               special
               Saints
               ,
               as
               gods
               the
               curers
               of
               them
               .
               The
               Pox
               St.
               Roche
               ,
               the
               Falling-evil
               St.
               Cornelis
               ,
               the
               Toothach
               St.
               
                 Appolin
                 ,
                 &c.
              
               Neither
               do
               beasts
               and
               cattel
               lack
               their
               gods
               with
               us
               ;
               for
               St.
               Loy
               is
               the
               Horseleach
               ,
               St.
               Anthony
               the
               Swineherd
               ,
               &c.
               
               Where
               is
               Gods
               Providence
               and
               due
               Honour
               in
               the
               mean
               season
               ?
               Who
               saith
               ,
               
                 The
                 Heavens
                 be
                 mine
                 ,
                 and
                 the
                 Earth
                 is
                 mine
                 ,
                 the
                 whole
                 World
                 and
                 all
                 that
                 in
                 it
                 is
                 .
                 I
                 do
                 give
                 victory
                 ,
                 and
                 I
                 put
                 to
                 flight
                 .
                 Of
                 me
                 be
                 all
                 counsels
                 and
                 help
                 ,
              
               &c.
               
               
                 Except
                 I
                 keep
                 the
                 city
                 ,
                 in
                 vain
                 doth
                 he
                 watch
                 that
                 keepeth
                 it
                 .
                 Thou
                 Lord
                 shalt
                 save
                 both
                 men
                 and
                 beasts
                 .
              
               But
               we
               have
               left
               him
               neither
               Heaven
               ,
               nor
               Earth
               ,
               nor
               Water
               ,
               nor
               Country
               ,
               nor
               City
               ,
               Peace
               nor
               War
               ,
               to
               rule
               and
               governn
               ,
               either
               men
               nor
               beasts
               ,
               nor
               their
               diseases
               to
               cure
               .
               —
               We
               join
               to
               him
               another
               helper
               ,
               as
               [
               if
               ]
               he
               were
               a
               Noun
               Adjective
               ;
               using
               these
               sayings
               :
               Such
               as
               
                 learn
                 ,
                 God
                 and
                 S.
                 Nicholas
                 be
                 my
                 speed
                 .
              
               Such
               as
               
                 neese
                 ,
                 God
                 help
                 ,
                 and
                 S.
              
               John.
               To
               the
               
                 Harse
                 ,
                 God
                 and
                 S.
              
               Loy
               
                 save
                 thee
              
               —
            
          
           
             The
             Papists
             have
             read
             such
             Discourses
             as
             these
             ;
             and
             they
             endeavour
             to
             abate
             the
             force
             of
             them
             by
             the
             following
             evasion
             :
             
               The
               reasonableness
               of
               making
               addresses
               to
               one
               particular
               Saint
               a
               rather
               than
               another
               in
               some
               particular
               occasions
               ,
               will
               appear
               from
               the
               consideration
               upon
               which
               it
               is
               usually
               done
               :
               And
               that
               is
               not
               a
               division
               of
               Offices
               among
               the
               Saints
               ,
               every
               one
               of
               whom
               may
               equally
               intercede
               without
               entrenching
               upon
               the
               propriety
               of
               another
               ;
               and
               
               their
               intercession
               may
               be
               implored
               by
               us
               in
               all
               kinds
               of
               necessities
               whatsoever
               :
               But
               it
               is
               grounded
               upon
               a
               reflexion
               which
               the
               Suppliant
               makes
               either
               upon
               some
               signal
               Grace
               which
               shined
               in
               that
               Saint
               above
               others
               ,
               as
               Patience
               ,
               Humility
               ,
               Chastity
               ,
               &c.
               (
               for
               which
               reason
               the
               Church
               saith
               of
               every
               one
               of
               them
               ,
               
                 Non
                 est
                 inventus
                 similis
                 Illi
              
               ,
               there
               was
               no
               other
               found
               like
               to
               him
               )
               or
               upon
               the
               particular
               manner
               of
               his
               suffering
               Martyrdom
               ,
               or
               some
               particular
               Miracle
               ,
               or
               such
               like
               remarkable
               passage
               in
               his
               life
               and
               actions
               ,
               which
               may
               serve
               to
               excite
               the
               hope
               of
               the
               Suppliant
               to
               obtain
               redress
               by
               means
               of
               his
               intercession
               ,
               in
               a
               case
               which
               he
               conceives
               to
               bear
               a
               sutableness
               and
               conformity
               to
               something
               acted
               or
               suffered
               by
               him
               .
               Now
               the
               efficacy
               of
               Prayer
               being
               grounded
               on
               hope
               ,
               and
               it
               being
               natural
               to
               us
               to
               hope
               for
               redress
               where
               others
               have
               found
               it
               ,
               or
               where
               it
               may
               more
               reasonably
               be
               expected
               ,
               by
               reason
               of
               some
               particular
               qualification
               we
               apprehend
               in
               the
               person
               to
               whom
               we
               address
               ;
               it
               is
               manifest
               ,
               that
               as
               the
               abovesaid
               reflexion
               serves
               to
               erect
               our
               hope
               ,
               so
               also
               it
               conduceth
               to
               the
               end
               of
               Prayer
               ,
               that
               is
               ,
               the
               obtaining
               of
               what
               we
               pray
               for
               .
               Hence
               it
               is
               ,
               that
               although
               all
               the
               Divine
               Attributes
               are
               really
               one
               and
               the
               same
               indivisible
               Perfection
               in
               God
               ;
               yet
               for
               pardon
               we
               flye
               to
               his
               Mercy
               ;
               for
               knowledg
               ,
               to
               his
               Wisdom
               ;
               for
               protection
               ,
               to
               his
               Power
               ,
               &c.
               And
               S.
               Paul
               assigns
               the
               remission
               of
               our
               sins
               to
               the
               Passion
               of
               Christ
               ;
               but
               our
               Justification
               (
               by
               which
               we
               rise
               to
               newness
               of
               life
               )
               to
               his
               Resurrection
               .
               
                 He
                 was
              
               a
               
                 delivered
                 to
                 death
                 for
                 our
                 sins
                 ,
                 and
                 rose
                 again
                 for
                 our
                 justification
                 .
              
               The
               reason
               whereof
               he
               gives
               in
               the
               Epistle
               to
               the
               Hebrews
               ,
               c.
               2.
               v.
               18
               ,
               where
               he
               saith
               ,
               
                 That
                 it
                 behoved
                 Christ
                 to
                 be
                 made
                 like
                 his
                 brethren
                 in
                 all
                 things
                 ,
                 that
                 he
                 might
                 be
                 a
                 merciful
                 and
                 faithful
                 High-priest
                 in
                 things
                 
                 pertaining
                 to
                 God
                 ,
                 to
                 make
                 reconciliation
                 for
                 the
                 sins
                 of
                 the
                 people
                 :
                 For
                 ,
              
               saith
               he
               ,
               
                 in
                 that
                 he
                 suffered
                 himself
                 ,
                 being
                 tempted
                 ,
                 he
                 is
                 able
                 to
                 succour
                 them
                 that
                 are
                 tempted
                 :
              
               That
               is
               ,
               by
               what
               he
               suffered
               himself
               ,
               he
               is
               made
               prompt
               and
               ready
               to
               succour
               those
               who
               are
               in
               affliction
               and
               temptation
               .
               For
               it
               was
               true
               even
               of
               his
               most
               Sacred
               Humanity
               ,
               what
               the
               Poet
               out
               of
               the
               very
               nature
               of
               humanity
               made
               another
               say
               ,
               
                 Hand
                 Ignara
                 mali
                 ,
                 miseris
                 succurrere
                 disco
              
               ;
               that
               by
               his
               own
               sufferings
               he
               had
               learnt
               how
               to
               compassionate
               the
               sufferings
               of
               others
               .
               And
               this
               was
               laid
               down
               by
               S.
               Paul
               as
               a
               powerful
               argument
               to
               perswade
               the
               Hebrews
               to
               put
               their
               hope
               in
               him
               for
               their
               reconciliation
               with
               God
               ,
               because
               he
               was
               so
               particularly
               qualified
               and
               fitted
               for
               that
               work
               ,
               by
               what
               he
               had
               suffered
               .
               Why
               then
               may
               not
               a
               like
               consideration
               of
               the
               fitness
               or
               qualification
               of
               one
               Saint
               above
               others
               ,
               as
               so
               conceived
               by
               us
               (
               either
               for
               his
               eminent
               perfection
               in
               such
               a
               particular
               virtue
               ,
               or
               some
               other
               remarkable
               passage
               in
               his
               life
               )
               ,
               be
               taken
               as
               a
               motive
               to
               invite
               us
               to
               address
               for
               the
               obtaining
               what
               we
               stand
               in
               need
               of
               ,
               to
               his
               intercession
               before
               others
               ?
               The
               Scripture
               ,
               we
               know
               ,
               to
               persuade
               us
               to
               patience
               in
               adversity
               ,
               bids
               us
               b
               reflect
               upon
               the
               sufferings
               of
               Job
               ;
               and
               why
               may
               not
               his
               eminence
               in
               that
               virtue
               ,
               as
               it
               serves
               for
               an
               example
               of
               our
               imitation
               ,
               be
               also
               taken
               as
               a
               particular
               motive
               of
               our
               having
               recourse
               to
               his
               intercession
               ?
               And
               when
               Jacob
               blessed
               the
               two
               sons
               of
               
                 Joseph
                 ,
                 Ephraim
              
               and
               Manasses
               ,
               among
               so
               many
               Angels
               whose
               assistance
               he
               might
               have
               implored
               ,
               he
               begs
               for
               that
               Angel
               in
               particular
               to
               be
               their
               Guardian
               ,
               who
               had
               delivered
               him
               out
               of
               all
               his
               troubles
               a
               .
               
                 The
                 Angel
              
               (
               said
               he
               )
               
                 who
                 delivered
                 me
                 from
                 all
                 evils
                 ,
                 bless
                 these
                 children
                 :
              
               And
               why
               ,
               but
               because
               he
               thought
               that
               he
               who
               had
               been
               so
               careful
               to
               
               deliver
               him
               ,
               would
               be
               as
               careful
               to
               deliver
               them
               ?
               And
               upon
               this
               account
               ,
               were
               I
               in
               danger
               of
               being
               shipwrackt
               ,
               I
               should
               sooner
               flye
               to
               the
               Intercession
               of
               S.
               Paul
               ,
               who
               had
               saved
               by
               his
               prayers
               all
               his
               fellow-passengers
               in
               the
               ship
               from
               being
               drowned
               ,
               than
               to
               another
               who
               had
               never
               been
               in
               the
               like
               danger
               .
               Behold
               here
               ,
               then
               ,
               the
               crime
               of
               Catholicks
               in
               calling
               particularly
               upon
               the
               Angel
               Raphael
               when
               they
               travel
               ,
               because
               he
               protected
               young
               Tobias
               in
               his
               journey
               ;
               upon
               S.
               Roch
               against
               the
               Plague
               ,
               because
               his
               charity
               was
               signal
               in
               assisting
               those
               who
               were
               infected
               with
               it
               ;
               upon
               S.
               Nicholas
               against
               Tempests
               ,
               because
               he
               saved
               some
               by
               his
               prayers
               ,
               who
               in
               a
               storm
               at
               Sea
               invoked
               him
               ,
               while
               yet
               alive
               ;
               upon
               S.
               Apollonia
               for
               the
               Tooth-ach
               ,
               because
               all
               her
               teeth
               were
               struck
               out
               for
               her
               free
               confession
               of
               Christ
               ;
               and
               upon
               S.
               Michael
               and
               S.
               George
               against
               Enemies
               ,
               because
               the
               latter
               was
               by
               profession
               a
               Soldier
               ,
               and
               a
               most
               valiant
               Martyr
               ;
               and
               the
               former
               is
               recorded
               in
               Scripture
               b
               to
               be
               the
               Protector
               of
               the
               people
               of
               God.
               
            
          
           
             This
             excuse
             hath
             much
             more
             of
             ingenuity
             in
             it
             ,
             than
             that
             of
             
               Alexander
               Hales
            
             c
             .
             
               Because
               (
               said
               he
               )
               we
               miserable
               men
               ,
               or
               some
               of
               us
               at
               least
               ,
               are
               more
               affected
               sometimes
               towards
               some
               certain
               Saint
               ,
               than
               towards
               our
               Lord
               himself
               ;
               therefore
               God
               ,
               having
               compassion
               on
               our
               misery
               ,
               is
               pleased
               that
               we
               should
               pray
               unto
               his
               Saints
               .
            
          
           
             As
             if
             God
             would
             indulge
             us
             in
             so
             unworthy
             and
             irreligious
             a
             passion
             .
          
           
             The
             former
             excuse
             (
             I
             say
             )
             is
             much
             more
             plausible
             ,
             yet
             it
             is
             invalid
             ,
             and
             may
             be
             shewn
             to
             be
             so
             ,
             by
             these
             following
             Considerations
             .
          
           
             First
             ,
             It
             is
             acknowledged
             that
             Christs
             sympathy
             is
             one
             motive
             of
             our
             trust
             when
             we
             pray
             to
             him
             ;
             but
             
             it
             is
             the
             Divinity
             which
             he
             possesseth
             ,
             and
             not
             the
             infirmity
             which
             he
             suffered
             ,
             which
             inviteth
             us
             at
             this
             distance
             to
             call
             upon
             him
             .
          
           
             Secondly
             ,
             If
             there
             were
             as
             much
             ground
             to
             think
             that
             the
             Saints
             know
             our
             particular
             states
             ,
             as
             there
             is
             to
             believe
             their
             charity
             for
             the
             Church
             in
             general
             ,
             it
             might
             not
             be
             improper
             to
             apply
             our selves
             to
             such
             ,
             whose
             former
             circumstances
             do
             best
             befit
             our
             present
             ones
             .
          
           
             Thirdly
             ,
             Though
             the
             sympathy
             of
             the
             Saint
             be
             a
             direction
             to
             him
             or
             her
             ,
             how
             doth
             this
             direct
             Mariners
             to
             the
             Virgin
             Mary
             in
             a
             Tempest
             ?
             She
             was
             never
             ,
             that
             they
             are
             assured
             of
             ,
             in
             peril
             by
             Sea
             ;
             neither
             know
             they
             that
             she
             ever
             crossed
             a
             greater
             Water
             than
             that
             of
             Jordan
             or
             Nilus
             .
             If
             they
             take
             their
             ground
             from
             the
             derivation
             of
             the
             Name
             Mary
             ,
             as
             signifying
             (
             saith
             a
             Xaverius
             )
             Ruler
             of
             the
             Sea
             ;
             on
             what
             an
             uncertain
             foundation
             do
             they
             build
             ?
             Nothing
             is
             more
             apt
             to
             deceive
             us
             ,
             than
             fanciful
             Etymology
             .
             And
             for
             this
             word
             ,
             Xaverius
             confesseth
             it
             may
             signifie
             High
             ,
             or
             the
             bitterness
             of
             the
             Sea
             also
             .
             And
             
               L.
               de
               Dieu
            
             hath
             shewed
             ,
             b
             that
             it
             may
             as
             well
             denote
             a
             drop
             of
             the
             Sea.
             
          
           
             If
             they
             answer
             with
             this
             Author
             ,
             That
             not
             only
             the
             sympathy
             of
             the
             Saint
             ,
             but
             some
             miracle
             wrought
             after
             supplication
             ,
             exciteth
             our
             hope
             ,
             and
             encourageth
             to
             pray
             ;
             That
             subterfuge
             shall
             be
             anon
             consider'd
             .
             In
             the
             mean
             time
             I
             only
             put
             this
             short
             question
             ,
             What
             was
             it
             that
             excited
             the
             first
             man
             that
             pray'd
             to
             such
             a
             Saint
             ?
             Not
             a
             miracle
             in
             answer
             of
             prayer
             ;
             for
             the
             first
             prayer
             is
             sure
             before
             its
             answer
             .
          
           
             Fourthly
             ,
             Though
             many
             Saints
             have
             a
             like
             sympathy
             ,
             and
             may
             by
             license
             of
             the
             Roman
             Church
             be
             allowed
             to
             be
             prayed
             to
             apart
             or
             together
             *
             :
             though
             they
             do
             not
             shut
             these
             Coelestial
             Patrons
             out
             of
             one
             anothers
             Provinces
             ,
             but
             suffer
             St.
             James
             to
             be
             prayed
             
             to
             in
             England
             ,
             and
             St.
             George
             in
             Spain
             ;
             yet
             this
             doth
             not
             hinder
             the
             impiety
             of
             praying
             to
             any
             of
             them
             as
             subordinate
             rulers
             under
             God.
             They
             are
             still
             Patrons
             ,
             though
             some
             of
             them
             be
             a
             kind
             of
             joint-Patentees
             ;
             and
             one
             or
             other
             of
             them
             has
             in
             all
             cases
             such
             power
             by
             commission
             ,
             that
             little
             motive
             is
             left
             for
             immediate
             application
             unto
             God
             ;
             and
             much
             trust
             and
             gratitude
             due
             to
             him
             is
             paid
             to
             these
             Delegates
             .
          
           
             Fifthly
             ,
             The
             Angel
             whose
             protection
             Jacob
             implored
             for
             the
             safeguard
             of
             Ephraim
             and
             Manasses
             ,
             as
             having
             had
             himself
             experience
             of
             his
             aid
             ,
             was
             a
             Diviner
             Spirit
             than
             either
             Michael
             or
             Gabriel
             ,
             even
             the
             Logos
             of
             God.
             This
             is
             the
             opinion
             of
             Novatianus
             ,
             declared
             once
             and
             again
             in
             his
             a
             Book
             of
             the
             Trinity
             .
             This
             is
             the
             opinion
             of
             many
             of
             the
             Fathers
             ,
             whose
             Testimonies
             shall
             be
             produced
             in
             my
             Fourteenth
             Chapter
             .
             At
             present
             it
             may
             suffice
             to
             bring
             forth
             that
             plain
             one
             of
             St.
             Cyril
             of
             Alexandria
             in
             his
             Thesaurus
             b
             .
             
               An
               Angel
               is
               said
               to
               have
               striven
               with
               the
               Patriarch
               Jacob
               ,
               and
               this
               Divine
               Writ
               testifies
               ;
               but
               the
               holy
               man
               retaining
               him
               ,
               said
               ,
               
                 I
                 will
                 not
                 let
                 thee
                 go
                 unless
                 thou
                 bless
                 me
                 .
              
               Now
               this
               Angel
               was
               God
               ;
               which
               the
               words
               of
               the
               Patriarch
               shew
               ,
               whilst
               he
               saith
               ,
               
                 I
                 have
                 seen
                 God
                 face
                 to
                 face
                 .
              
               Him
               (
               appearing
               to
               him
               as
               an
               Angel
               )
               he
               desireth
               to
               bless
               the
               Children
               .
            
          
           
             And
             a
             while
             after
             he
             thus
             discourseth
             .
          
           
             
               When
               Esau
               his
               Brother
               designed
               against
               him
               ,
               he
               did
               not
               invoke
               an
               Angel
               ,
               but
               God
               ,
               saying
               ,
               
                 Take
                 me
                 ,
                 O
                 Lord
                 ,
                 out
                 of
                 the
                 hands
                 of
                 my
                 brother
                 Esau
                 ,
                 for
                 I
                 stand
                 in
                 fear
                 of
                 him
                 .
              
            
          
           
             Sixthly
             ,
             The
             story
             of
             Raphael
             protecting
             Tobias
             is
             not
             found
             in
             Canonical
             Scripture
             .
             But
             if
             it
             be
             ,
             notwithstanding
             ,
             a
             true
             report
             ,
             this
             being
             a
             peculiar
             favour
             of
             God
             in
             an
             extraordinary
             case
             ,
             it
             doth
             not
             encourage
             men
             in
             all
             emergencies
             to
             pray
             for
             the
             like
             ,
             
             without
             a
             promise
             from
             God.
             He
             sendeth
             not
             all
             to
             be
             our
             guides
             ,
             who
             may
             sympathize
             with
             our
             estate
             .
             The
             Angels
             who
             never
             sustain'd
             infirmity
             ,
             do
             not
             so
             ;
             neither
             doth
             the
             ministration
             of
             an
             Angel
             argue
             that
             of
             a
             Saint
             .
             Nor
             doth
             it
             follow
             that
             God
             doth
             use
             such
             ministrations
             so
             frequently
             and
             visibly
             under
             the
             Gospel
             ,
             as
             under
             the
             Law
             ,
             in
             which
             dispensation
             his
             Shechinah
             ,
             in
             which
             the
             Angels
             attended
             ,
             was
             shewn
             often
             on
             Earth
             .
          
           
             Seventhly
             ,
             If
             St.
             Roch
             once
             assisted
             the
             infected
             ,
             it
             is
             not
             proved
             thence
             that
             God
             sends
             him
             where-ever
             he
             sends
             that
             heavy
             judgment
             .
             And
             how
             appeareth
             it
             that
             he
             ever
             helped
             at
             a
             distance
             in
             that
             dreadful
             sickness
             ,
             which
             requires
             a
             
               Domine
               Miserere
            
             ?
             Why
             ,
             because
             (
             say
             they
             )
             the
             infected
             prayed
             to
             him
             ,
             and
             were
             healed
             .
             But
             the
             event
             is
             not
             always
             the
             effect
             ;
             and
             God
             in
             pursuance
             of
             his
             own
             greater
             and
             mysterious
             ends
             ,
             doth
             often
             answer
             the
             matter
             of
             the
             requests
             of
             the
             superstitious
             and
             the
             wicked
             .
             And
             often
             there
             are
             other
             ordinary
             second
             Causes
             ,
             which
             men
             fancy
             by
             the
             event
             to
             have
             been
             more
             extraordinary
             and
             divine
             .
             They
             who
             among
             the
             Heathens
             prayed
             to
             Lavina
             for
             her
             assistance
             in
             a
             cleanly
             cheat
             ,
             might
             impute
             the
             effect
             unto
             their
             Goddess
             ,
             though
             she
             never
             understood
             them
             ,
             and
             their
             own
             cunning
             brain
             and
             slight
             of
             hand
             brought
             the
             couzenage
             to
             pass
             with
             such
             undiscovered
             Art.
             S.
             Austin
             will
             furnish
             us
             with
             a
             better
             instance
             ,
             a
             matter
             of
             fact
             .
             In
             his
             Eleventh
             Chapter
             
               de
               Curâ
               pro
               mortuis
            
             ,
             he
             telleth
             of
             one
             Eulogius
             a
             Master
             of
             Rhetorick
             in
             Carthage
             ,
             who
             was
             perplexed
             with
             a
             knotty
             place
             in
             the
             Rhetoricks
             of
             Cicero
             ,
             which
             he
             was
             next
             day
             to
             interpret
             to
             his
             Schollars
             :
             
               And
               in
               that
               night
               ,
               saith
               the
               Father
               ,
               I
               interpreted
               unto
               him
               in
               his
               dream
               ,
               that
               which
               he
               understood
               not
               .
               Nay
               ,
               not
               I
               ,
               but
               my
               Image
               ,
               I
               being
               wholly
               ignorant
               of
               this
               affair
               ,
               and
               being
               so
               far
               beyond
               
               the
               Sea
               ,
               doing
               or
               dreaming
               some
               other
               thing
               ,
               and
               being
               wholly
               careless
               of
               his
               cares
               .
            
             The
             mans
             brain
             was
             heated
             ,
             and
             amongst
             other
             Images
             that
             of
             S.
             Austin
             came
             in
             his
             mind
             ,
             he
             being
             then
             the
             fam'd
             Schollar
             in
             Africa
             ;
             and
             his
             dreams
             (
             as
             often
             it
             happens
             )
             were
             luckier
             than
             his
             waking
             thoughts
             ;
             and
             he
             imputed
             to
             St.
             Austin
             that
             which
             followed
             his
             Apparition
             in
             the
             brain
             ,
             though
             that
             was
             not
             the
             cause
             of
             it
             .
          
           
             Eighthly
             ,
             if
             St.
             Michael
             was
             once
             sent
             to
             succour
             the
             Jews
             ,
             it
             is
             not
             to
             be
             thence
             concluded
             ,
             that
             Saints
             do
             the
             like
             ,
             or
             that
             he
             himself
             hath
             always
             the
             same
             Office
             ,
             in
             reference
             to
             the
             quality
             or
             the
             object
             of
             it
             ;
             or
             that
             Angels
             appear
             alike
             under
             the
             dispensation
             of
             the
             Logos
             substituted
             without
             union
             to
             manhood
             ,
             and
             that
             of
             him
             incarnate
             ,
             and
             installed
             King
             of
             the
             World
             ;
             nor
             do
             all
             the
             Learned
             think
             that
             by
             Michael
             is
             always
             meant
             an
             Angel.
             
          
           
             In
             sum
             ,
             the
             Romanists
             are
             not
             so
             much
             charged
             with
             Idolatry
             ,
             for
             praying
             to
             such
             Saints
             as
             most
             sympathize
             (
             in
             their
             conjecture
             )
             with
             their
             present
             conditions
             ;
             as
             for
             trusting
             in
             them
             as
             such
             whom
             God
             hath
             impower'd
             to
             succour
             all
             Christians
             in
             equal
             circumstances
             and
             like
             places
             ;
             and
             for
             returning
             the
             thanks
             to
             them
             which
             are
             oftenest
             due
             to
             the
             immediate
             Providence
             of
             the
             Omnipresent
             God.
             If
             they
             do
             not
             apply
             themselves
             to
             them
             as
             such
             ,
             why
             do
             they
             use
             such
             Forms
             in
             their
             Prayers
             ?
             Why
             do
             they
             give
             them
             the
             name
             of
             Patron
             ,
             and
             Guardian-Saints
             ?
             Why
             do
             they
             as
             well
             call
             on
             the
             Virgin
             ,
             as
             on
             the
             highest
             Angel
             for
             Guardianship
             ?
             Why
             do
             the
             Popes
             in
             their
             many
             Bulls
             declare
             them
             to
             be
             Patrons
             of
             such
             places
             ,
             and
             helpers
             in
             such
             particular
             cases
             ?
             Why
             are
             the
             people
             directed
             in
             the
             choice
             of
             them
             ,
             and
             advis'd
             to
             an
             especial
             affiance
             in
             them
             a
             ?
             Why
             is
             there
             mention
             in
             their
             Authors
             ,
             of
             their
             appearance
             in
             person
             to
             
             their
             Supplicants
             ,
             with
             present
             aid
             ,
             and
             further
             assistance
             ?
             This
             is
             done
             by
             
               Bernardin
               de
               Bustis
            
             ,
             and
             recited
             in
             a
             Manual
             Printed
             at
             Paris
             with
             approbation
             b
             ,
             in
             a
             Discourse
             of
             the
             seven
             Joys
             of
             the
             Virgin
             ;
             to
             wit
             (
             in
             their
             account
             )
             her
             Annunciation
             by
             the
             Angel
             ;
             her
             Visitation
             by
             Elizabeth
             ;
             the
             glorious
             Birth
             of
             Christ
             ;
             the
             Adoration
             of
             the
             Magi
             ;
             the
             Retrieve
             of
             her
             Son
             in
             the
             Temple
             ;
             the
             appearance
             of
             Christ
             after
             his
             Resurrection
             ;
             and
             her
             happy
             departure
             and
             Assumption
             into
             Heaven
             .
             With
             these
             Joys
             ,
             saith
             Bernardin
             ,
             St.
             Thomas
             of
             Canierbury
             ,
             a
             devout
             servant
             of
             the
             Virgins
             ,
             did
             every
             day
             salute
             our
             Lady
             .
             To
             him
             (
             as
             he
             proceeds
             )
             she
             one
             day
             appeared
             when
             he
             was
             at
             his
             Prayers
             ;
             and
             she
             assured
             him
             ,
             that
             his
             saluting
             her
             with
             her
             seven
             Joys
             on
             earth
             [
             which
             sometimes
             were
             *
             said
             to
             be
             but
             five
             ]
             was
             very
             agreeable
             to
             her
             ;
             but
             that
             the
             saluting
             of
             her
             with
             her
             seven
             Joys
             in
             Heaven
             ,
             [
             to
             wit
             ,
             her
             Exaltation
             above
             the
             Angels
             ;
             her
             illuminating
             Paradise
             as
             the
             Sun
             does
             the
             World
             ;
             the
             reverence
             paid
             her
             by
             Angels
             ,
             Archangels
             ,
             Thrones
             and
             Dominions
             ;
             her
             being
             the
             Conveyer
             of
             all
             the
             Graces
             which
             Christ
             bestoweth
             ;
             her
             sitting
             at
             the
             right
             hand
             of
             her
             Son
             ;
             her
             being
             the
             hope
             of
             sinners
             in
             such
             sort
             ,
             that
             all
             who
             praise
             and
             reverence
             her
             ,
             are
             by
             the
             Father
             recompenced
             with
             eternal
             Glory
             ;
             the
             augmentation
             of
             her
             graces
             and
             favours
             in
             Paradice
             until
             the
             Day
             of
             Judgment
             ]
             was
             acceptable
             to
             her
             in
             a
             higher
             degree
             .
             And
             she
             promised
             to
             him
             ,
             and
             to
             others
             also
             who
             should
             daily
             repeat
             these
             Salutations
             ,
             adjoining
             to
             each
             an
             
               Ave
               Maria
            
             ,
             that
             she
             would
             be
             present
             with
             them
             at
             the
             hour
             of
             death
             ;
             and
             that
             for
             her
             sake
             they
             should
             be
             saved
             .
             In
             which
             instance
             we
             have
             the
             Patronage
             of
             the
             Virgin
             asserted
             ,
             and
             also
             a
             proof
             of
             the
             Imposture
             of
             such
             Appearances
             ,
             from
             the
             Story
             it self
             ,
             which
             representeth
             not
             a
             blessed
             Saint
             ascribing
             
             all
             Glory
             to
             the
             great
             God
             ,
             but
             a
             vain
             perfon
             delighted
             with
             the
             unjust
             flatteries
             of
             her self
             .
          
           
             This
             ,
             then
             ,
             is
             the
             way
             in
             which
             I
             conceive
             the
             Church
             of
             Rome
             giveth
             away
             a
             degree
             of
             the
             Honour
             of
             God
             the
             Father
             ;
             to
             wit
             ,
             by
             her
             disposal
             of
             the
             Government
             of
             the
             World
             ,
             though
             in
             subordination
             to
             his
             Supremacy
             ,
             unto
             Angels
             and
             Saints
             ,
             without
             any
             sufficient
             declaration
             from
             him
             ,
             that
             he
             hath
             been
             willing
             so
             to
             prefer
             them
             ;
             and
             by
             her
             worshipping
             of
             them
             in
             that
             quality
             which
             her
             own
             imagination
             hath
             enstated
             them
             in
             .
          
           
             I
             am
             next
             to
             consider
             how
             the
             Church
             of
             Rome
             doth
             by
             such
             estimation
             and
             worship
             ,
             entrench
             on
             the
             Divine
             Honour
             with
             respect
             to
             Christ
             as
             Mediator
             .
             God
             hath
             not
             owned
             any
             Substitute
             besides
             his
             Son
             ,
             who
             hath
             all
             power
             given
             to
             him
             ,
             being
             as
             God-man
             most
             capable
             of
             it
             .
             And
             though
             the
             Church
             of
             Rome
             doth
             acknowledg
             Christ
             to
             be
             the
             Author
             of
             Salvation
             ,
             and
             the
             Supreme
             Patron
             and
             Mediator
             ;
             yet
             still
             it
             doth
             entrench
             upon
             his
             Honour
             ,
             in
             its
             worship
             of
             Saints
             ,
             three
             several
             ways
             .
          
           
             First
             ,
             More
             particularly
             ,
             in
             that
             Worship
             which
             is
             given
             to
             the
             Virgin.
             
          
           
             In
             the
             second
             place
             ,
             More
             generally
             ,
             in
             the
             worship
             given
             to
             so
             many
             Saints
             and
             Angels
             .
          
           
             Thirdly
             ,
             In
             the
             frequency
             of
             the
             worship
             given
             ,
             both
             to
             the
             Virgin
             ,
             and
             to
             the
             other
             Heavenly
             spirits
             .
          
           
             First
             ,
             The
             Honour
             of
             Christ
             is
             particularly
             abated
             in
             the
             customary
             worship
             of
             the
             blessed
             Virgin.
             Abated
             ,
             I
             say
             ,
             not
             quite
             removed
             .
             For
             the
             Prayers
             to
             her
             are
             still
             
               per
               Dominum
            
             ,
             through
             Christ
             her
             Son
             [
             though
             it
             seemeth
             sometimes
             to
             be
             intimated
             (
             as
             in
             the
             
               Monstra
               Te
               esse
               Matrem
            
             ,
             Shew
             thy
             Mother-hood
             ,
             in
             the
             Hymn
             
               Ave
               Maris
               stella
            
             )
             that
             she
             can
             command
             his
             Answers
             ]
             .
             And
             when
             God
             is
             invoked
             by
             her
             Merits
             ,
             her
             
             Merits
             are
             supposed
             to
             be
             derived
             from
             his
             a
             .
             But
             an
             abatement
             there
             is
             of
             Christs
             Honour
             ,
             by
             that
             supereminent
             Advancement
             which
             is
             given
             to
             her
             by
             the
             practice
             of
             that
             Church
             ,
             without
             any
             declaration
             contrary
             to
             it
             .
             For
             that
             Church
             doth
             set
             her
             ,
             as
             Solomon
             did
             his
             Mother
             ,
             in
             the
             Throne
             with
             himself
             ,
             though
             on
             that
             hand
             which
             signifies
             that
             he
             is
             still
             the
             Supreme
             .
             Now
             it
             is
             manifest
             that
             Honour
             is
             diminished
             ,
             both
             where
             it
             is
             equally
             shared
             ,
             and
             where
             a
             second
             keepeth
             not
             distance
             ,
             but
             doth
             obtain
             a
             point
             next
             to
             the
             first
             .
             For
             from
             degrees
             of
             Power
             and
             Distance
             ,
             arise
             degrees
             of
             Honour
             ;
             and
             a
             Prince
             that
             sitteth
             alone
             in
             the
             Chair
             of
             State
             ,
             is
             thereby
             in
             possession
             of
             higher
             Honour
             ,
             than
             he
             who
             hath
             a
             Second
             sitting
             next
             him
             ,
             though
             on
             the
             less
             honourable
             hand
             .
             And
             accordingly
             it
             was
             esteemed
             a
             defect
             in
             Policy
             ,
             both
             through
             the
             occasion
             given
             by
             it
             of
             being
             supplanted
             ,
             and
             through
             the
             diminution
             it
             made
             of
             Supreme
             Honour
             (
             of
             which
             each
             degree
             is
             a
             degree
             of
             Power
             )
             ,
             when
             any
             Princes
             in
             the
             Roman
             Empire
             [
             such
             as
             
               AElius
               Adrianus
            
             ,
             and
             Antoninus
             the
             Philosopher
             ]
             admitted
             Seconds
             to
             sit
             with
             them
             in
             the
             Throne
             of
             Government
             ,
             though
             themselves
             reserved
             still
             the
             first
             Place
             ,
             and
             remained
             ,
             as
             it
             were
             ,
             the
             Heads
             of
             the
             Empire
             .
          
           
             Now
             it
             is
             the
             practice
             of
             the
             Church
             of
             Rome
             to
             celebrate
             the
             Virgin
             as
             a
             kind
             of
             Co-Ruler
             with
             her
             Son
             ;
             to
             salute
             her
             (
             as
             we
             heard
             but
             now
             from
             the
             Office
             of
             her
             Seven
             Allegresses
             )
             as
             a
             Queen
             on
             the
             right
             hand
             of
             Christ
             in
             his
             Throne
             .
          
           
             The
             Scripture
             hath
             in
             it
             this
             Prophecy
             of
             the
             Messiah
             a
             ,
             
               There
               shall
               come
               forth
               a
               Rod
               out
               of
               the
               stem
               of
               Jess
               ,
               and
               a
               branch
               ,
               or
               flower
               ,
               shall
               grow
               or
               rise
               out
               of
               his
               roots
               .
               Hierom
               Xaverius
            
             hath
             wrested
             this
             place
             ,
             even
             from
             the
             sense
             of
             the
             Vulgar
             Translation
             ;
             and
             he
             thus
             readeth
             it
             in
             his
             Persic
             Gofpel
             b
             :
             
               A
               true
               
               branch
               shall
               rise
               out
               of
               the
               root
               of
               Jesse
               ,
               and
               out
               of
               that
               branch
               a
               flower
               shall
               be
               born
               :
            
             Misapplying
             the
             first
             to
             the
             Virgin
             ,
             and
             the
             second
             to
             Christ
             ,
             whilst
             both
             are
             spoken
             of
             him
             .
             To
             this
             misinterpretation
             he
             might
             be
             led
             by
             the
             Hymn
             in
             the
             Breviary
             c
             ,
             which
             saluteth
             her
             by
             the
             Title
             of
             the
             Holy
             Root
             .
             And
             it
             is
             evident
             by
             the
             Psalter
             of
             Bonaventure
             ,
             which
             is
             known
             to
             turn
             Lord
             into
             Lady
             ,
             throughout
             the
             Psalms
             (
             not
             omitting
             to
             Travest
             that
             place
             of
             ,
             
               The
               Lord
               said
               unto
               my
               Lord
            
             ;
             into
             ,
             
               Our
               Lady
               said
               unto
               my
               Lord
               ,
               Sit
               thou
               on
               my
               right
               hand
               )
            
             ;
             and
             by
             Salazar
             ,
             who
             in
             his
             Commentary
             on
             the
             Proverbs
             interpreteth
             Wisdom
             of
             the
             Virgin
             ;
             that
             the
             Marians
             would
             scrue
             up
             the
             sense
             of
             the
             Old
             Testament
             into
             the
             assertion
             of
             a
             kind
             of
             coequality
             of
             the
             Virgin
             with
             Christ.
             Hence
             Baronius
             himself
             calleth
             her
             the
             Ark
             ,
             in
             one
             place
             d
             ;
             and
             in
             another
             e
             ,
             the
             Tabernacle
             .
          
           
             The
             things
             relating
             to
             Christ
             under
             the
             New
             Testament
             ,
             are
             equally
             perverted
             by
             this
             inordinate
             devotion
             to
             that
             Virgin
             ,
             who
             cannot
             give
             those
             a
             welcome
             reception
             ,
             who
             with
             such
             affront
             to
             her
             Son
             ,
             make
             their
             Court
             to
             her
             .
          
           
             As
             the
             Scripture
             mentioneth
             the
             Nativity
             of
             Christ
             celebrated
             by
             a
             Quire
             of
             Angels
             ,
             so
             doth
             the
             Roman
             Church
             observe
             the
             Nativity
             of
             the
             Virgin
             ,
             from
             a
             story
             of
             melody
             heard
             from
             Heaven
             by
             a
             devout
             man
             in
             a
             Desart
             ,
             on
             her
             birth-day
             .
             
               Hierom
               Xaverius
            
             f
             hath
             set
             down
             this
             Story
             for
             Gospel
             among
             the
             Indians
             ;
             and
             Innocent
             the
             fourth
             ,
             upon
             that
             report
             ,
             caus'd
             the
             dav
             to
             be
             Sacred
             .
          
           
             As
             Christs
             triumphant
             Ascension
             is
             spoken
             of
             in
             the
             Scripture
             ,
             and
             observed
             in
             our
             Church
             ;
             so
             in
             the
             Legends
             of
             Rome
             there
             is
             frequent
             mention
             of
             her
             Assumption
             ,
             and
             it
             is
             in
             that
             Church
             celebrated
             with
             pomp
             .
             Before
             that
             Office
             she
             is
             pictur'd
             ,
             in
             the
             Missal
             
             lately
             Printed
             at
             Paris
             a
             ,
             ascending
             with
             a
             glory
             about
             her
             head
             ,
             in
             equal
             shew
             of
             triumph
             with
             Christ.
             
          
           
             As
             Christ
             is
             said
             in
             the
             
               Te
               Deum
            
             ,
             to
             
               have
               opened
               the
               Kingdom
               of
               Heaven
               to
               all
               Believers
            
             ;
             so
             is
             the
             Virgin
             called
             by
             them
             ,
             the
             Gate
             *
             and
             the
             Hall-gate
             of
             Heaven
             b
             .
             As
             he
             is
             called
             Gods
             beloved
             Son
             ,
             so
             is
             she
             called
             Gods
             beloved
             Daughter
             c
             .
          
           
             As
             Christ
             is
             said
             to
             be
             exalted
             above
             all
             things
             in
             Heaven
             and
             Earth
             ;
             so
             is
             the
             Virgin
             called
             the
             Queen
             of
             Heaven
             ,
             and
             sometimes
             the
             Queen
             of
             the
             Heavens
             ,
             in
             reference
             to
             the
             Angels
             d
             ,
             and
             sometimes
             the
             Queen
             of
             Heaven
             and
             Earth
             e
             .
             Nay
             the
             Jesuit
             Rapine
             hath
             enstated
             her
             in
             that
             Empire
             without
             any
             mention
             of
             the
             King
             her
             Son
             as
             above
             her
             f
             .
          
           
             As
             Christ
             is
             acknowledged
             by
             Christians
             to
             be
             the
             Head
             of
             the
             Church
             ,
             and
             the
             only
             Mediator
             and
             Advocate
             ;
             so
             the
             Virgin
             is
             stil'd
             in
             the
             Synod
             of
             Mexico
             g
             ,
             the
             Universal
             Patroness
             and
             Advocatress
             .
          
           
             As
             the
             day
             has
             been
             divided
             into
             several
             portions
             in
             which
             devout
             people
             have
             prayed
             to
             God
             and
             Christ
             ;
             so
             seven
             Canonical
             Hours
             have
             been
             appointed
             for
             the
             worship
             of
             the
             Virgin
             h
             .
          
           
             As
             God
             and
             Christ
             have
             the
             Sunday
             sacred
             to
             them
             ,
             so
             in
             the
             Roman
             Church
             the
             Virgin
             hath
             Saturday
             i
             .
             
               On
               that
               day
               therefore
               ,
               saith
               
                 Augustine
                 Wichmans
              
               *
               ,
               more
               Requests
               of
               miserable
               mortals
               are
               sealed
               by
               her
               the
               Chancelaress
               of
               the
               greatest
               King
               ,
               in
               the
               Court
               of
               Heaven
               ,
               than
               on
               all
               the
               other
               days
               of
               the
               week
               ,
               though
               put
               together
               ,
               [
               the
               Lords
               day
               not
               excepted
               .
               ]
            
          
           
           
             On
             that
             day
             [
             rather
             than
             on
             our
             Lords
             ,
             ]
             
               Martin
               Navarre
            
             ,
             and
             Lewis
             the
             Eleventh
             of
             France
             ,
             desired
             to
             die
             *
             .
          
           
             As
             it
             is
             said
             of
             the
             Father
             ,
             
               that
               no
               man
               cometh
               to
               Christ
               except
               he
               draw
               him
               .
            
             So
             it
             is
             said
             of
             the
             Virgin
             ,
             by
             
               Augustine
               Wichmans
            
             *
             ,
             who
             calleth
             her
             the
             Treasuress
             of
             Graces
             ,
             that
             no
             man
             cometh
             to
             her
             Son
             ,
             unless
             she
             draw
             him
             by
             her
             most
             holy
             Aids
             .
             As
             in
             the
             Litany
             ,
             the
             Father
             ,
             Son
             ,
             and
             Holy
             Ghost
             ,
             Three
             Persons
             and
             one
             God
             are
             invoked
             ;
             so
             in
             the
             next
             place
             ,
             they
             pray
             thrice
             to
             the
             Virgin
             ,
             saying
             k
             ,
             Holy
             Mary
             
               pray
               for
               us
               ;
               Holy
               Mother
               of
               God
               pray
               for
               us
               ;
               Holy
               Virgin
               of
               Virgins
               pray
               for
               us
               .
            
             Other
             Saints
             ,
             as
             also
             Angels
             ,
             have
             there
             but
             one
             compellation
             .
          
           
             The
             Jesuit
             Canisius
             in
             his
             Manual
             for
             Catholicks
             l
             ,
             hath
             made
             up
             his
             fifteenth
             Exercise
             of
             three
             Litanies
             ,
             of
             which
             the
             third
             is
             that
             of
             the
             Missal
             .
             But
             the
             first
             is
             the
             Litany
             of
             Christ
             ,
             who
             in
             it
             is
             addressed
             to
             in
             fourty-four
             compellations
             :
             And
             the
             second
             is
             the
             Litany
             of
             the
             Virgin
             ,
             who
             hath
             just
             so
             many
             ,
             and
             these
             amongst
             them
             :
             
               Thou
               cause
               of
               our
               joy
               !
               Thou
               seat
               of
               Wisdom
               !
               Thou
               Ark
               of
               the
               Covenant
               !
               Thou
               Gate
               of
               Heaven
               !
               Thou
               Refuge
               of
               Sinners
               !
               Thou
               Comforter
               of
               the
               afflicted
               !
               Thou
               help
               of
               Christians
               !
               Thou
               Queen
               of
               Patriarchs
               ,
               Prophets
               ,
               Apostles
               ,
               Martyrs
               ,
               Confessors
               ,
               Virgins
               ,
               All
               Saints
               .
            
          
           
             As
             in
             the
             Bible
             the
             Lord
             hath
             one
             hundred
             and
             fifty
             Psalmes
             ,
             so
             (
             saith
             the
             Pope's
             Bull
             *
             )
             the
             Lady
             hath
             an
             hundred
             and
             fifty
             Salutations
             in
             her
             Rosary
             ,
             which
             was
             therefore
             at
             first
             called
             her
             Psalter
             .
          
           
             As
             Christ
             is
             the
             Lord
             in
             whom
             the
             Church
             hopeth
             ;
             so
             the
             Virgin
             is
             called
             in
             the
             Roman
             Offices
             m
             ,
             
               The
               only
               hope
               of
               Sinners
            
             .
          
           
             As
             Christ
             is
             said
             to
             be
             in
             Scripture
             ,
             
               the
               Life
            
             ;
             so
             the
             Virgin
             is
             called
             by
             the
             
               Marians
               ,
               the
               Mother
               of
               Life
            
             a
             .
             As
             devout
             Christians
             commend
             their
             souls
             ,
             when
             they
             
             leave
             this
             world
             ,
             into
             the
             hands
             of
             Christ
             ;
             so
             these
             Marians
             commend
             theirs
             into
             the
             hands
             of
             the
             Virgin
             ,
             being
             taught
             a
             form
             of
             so
             doing
             b
             .
             
               And
               they
               tell
               us
               ,
               that
               upon
               this
               account
               c
               the
               worship
               of
               the
               Virgin
               is
               chiefly
               to
               be
               commended
               ,
               that
               she
               is
               always
               present
               with
               her
               Clients
               in
               the
               agony
               of
               death
               ,
               as
               a
               faithful
               Patroness
               and
               Mother
               .
            
             This
             is
             said
             by
             Horstius
             ,
             who
             immediately
             crys
             out
             thus
             in
             a
             pang
             of
             Marian
             devotion
             ,
             “
             O
             how
             many
             hath
             she
             snatched
             out
             of
             the
             Jaws
             of
             death
             !
             O
             how
             many
             hath
             she
             restored
             to
             “
             the
             favour
             of
             her
             Son
             ,
             and
             unto
             Heaven
             !
             Such
             another
             Suppliant
             was
             the
             late
             Jesuit
             Labbee
             ,
             who
             when
             he
             was
             dying
             ,
             applied
             those
             words
             to
             the
             Virgin
             ,
             which
             are
             used
             of
             Christ
             d
             .
          
           
             I
             need
             not
             here
             add
             the
             Litany
             added
             to
             the
             Psalter
             of
             Bonaventure
             e
             ,
             in
             which
             our
             Lady
             ,
             instead
             of
             God
             ,
             is
             desired
             to
             have
             mercy
             ,
             to
             deliver
             us
             from
             all
             evil
             ,
             and
             from
             particular
             evils
             in
             such
             Forms
             as
             this
             :
             
               From
               the
               anger
               of
               God
               ,
               from
               despair
               ,
               pride
               ,
               luxury
               ,
               good
               Lady
               deliver
               us
               .
            
          
           
             That
             which
             I
             have
             mentioned
             before
             this
             is
             such
             hyperdulia
             ,
             or
             excess
             of
             Veneration
             ,
             that
             by
             ascribing
             too
             much
             to
             a
             particular
             Saint
             ,
             it
             diminisheth
             the
             Honour
             of
             our
             common
             Saviour
             .
             Thus
             it
             was
             not
             from
             the
             beginning
             ;
             but
             the
             superstitious
             world
             hath
             departed
             from
             the
             first
             measures
             of
             the
             reverence
             due
             to
             the
             Virgin
             ,
             and
             run
             into
             this
             insufferable
             extreme
             .
             And
             how
             this
             has
             come
             to
             pass
             ,
             one
             of
             that
             Church
             ,
             and
             one
             of
             the
             most
             judicious
             and
             disinteressed
             amongst
             them
             ,
             has
             faithfully
             told
             us
             *
             .
             After
             that
             the
             impiety
             of
             Nestorius
             had
             divided
             Christ
             ,
             making
             two
             Sons
             ,
             and
             denying
             him
             to
             be
             God
             ,
             who
             was
             born
             of
             the
             Blessed
             Virgin
             ;
             the
             Church
             ,
             to
             inculcate
             the
             Catholick
             Truth
             in
             the
             minds
             of
             the
             Faithful
             ,
             made
             mention
             of
             her
             in
             the
             Churches
             as
             well
             of
             the
             East
             as
             of
             the
             West
             ,
             with
             
             this
             short
             form
             of
             words
             ,
             in
             Greek
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             in
             Latin
             ,
             
               Maria
               Mater
               Dei
            
             ;
             that
             is
             ,
             
               Mary
               the
               Mother
               of
               God.
            
             This
             being
             instituted
             only
             for
             the
             Honour
             of
             Christ
             ,
             was
             by
             little
             and
             little
             communicated
             also
             to
             the
             Mother
             ,
             and
             finally
             applied
             to
             her
             alone
             .
             So
             when
             Images
             began
             to
             multiply
             ,
             Christ
             was
             painted
             as
             a
             Babe
             in
             his
             Mothers
             arms
             ,
             to
             put
             us
             in
             mind
             of
             the
             worship
             due
             unto
             him
             even
             in
             that
             Age
             :
             But
             in
             progress
             of
             time
             ,
             it
             was
             turned
             into
             the
             worship
             of
             the
             Mother
             without
             the
             Son
             ,
             he
             remaining
             as
             an
             Appendix
             in
             the
             Picture
             .
             The
             Writers
             and
             Preachers
             ,
             especially
             those
             that
             were
             contemplative
             ,
             carried
             with
             the
             torrent
             of
             the
             Vulgar
             ,
             which
             is
             able
             to
             do
             much
             in
             these
             matters
             ,
             leaving
             to
             mention
             Christ
             ,
             invented
             with
             one
             accord
             new
             Praises
             ,
             Epithetes
             ,
             and
             Religious
             services
             ;
             insomuch
             that
             about
             the
             year
             1050
             ,
             a
             daily
             Office
             was
             instituted
             to
             the
             Blessed
             Virgin
             ,
             distinguished
             by
             seven
             Canonical
             hours
             ,
             in
             a
             Form
             which
             anciently
             was
             ever
             used
             to
             the
             honour
             of
             the
             Divine
             Majesty
             :
             And
             in
             the
             next
             hundred
             years
             the
             worship
             so
             increased
             ,
             that
             it
             came
             to
             the
             heigth
             ,
             even
             to
             attribute
             that
             unto
             her
             ,
             which
             the
             Scriptures
             speak
             of
             the
             Divine
             Wisdom
             .
             And
             amongst
             these
             invented
             Novities
             this
             was
             one
             ,
             her
             total
             exemption
             from
             Original
             sin
             ;
             yet
             this
             remained
             only
             in
             the
             breasts
             of
             some
             few
             private
             men
             ,
             having
             no
             place
             in
             Ecclesiastical
             Ceremonies
             ,
             or
             amongst
             the
             Learned
             .
             At
             last
             about
             the
             year
             1136
             ,
             the
             Canons
             of
             Lions
             dared
             to
             bring
             it
             into
             the
             Ecclesiastical
             Offices
             .
          
           
             Secondly
             ,
             The
             Honour
             of
             Christ
             is
             diminished
             by
             that
             Veneration
             ,
             though
             of
             an
             inferior
             nature
             ,
             which
             is
             given
             to
             so
             many
             Angels
             and
             Saints
             ,
             as
             Presidents
             and
             Patrons
             in
             the
             Government
             of
             the
             Church
             .
             It
             is
             true
             ,
             that
             the
             Honour
             of
             a
             Prince
             is
             increased
             by
             the
             multitude
             of
             his
             Attendants
             :
             Our
             Church
             therefore
             reverently
             declareth
             of
             Christ
             ,
             
               That
               ten
               thousand
               times
               ten
               
               thousand
               minister
               unto
               him
               .
            
             But
             delegation
             of
             Power
             to
             many
             by
             commission
             as
             Presidents
             ,
             and
             not
             as
             Angels
             and
             Messengers
             ,
             Ministers
             and
             Attendants
             ,
             is
             a
             diminution
             of
             Honour
             by
             cantonizing
             of
             Power
             .
             And
             he
             is
             most
             absolute
             ,
             and
             reserveth
             most
             of
             dependance
             ,
             and
             thanks
             ,
             and
             trust
             ,
             and
             reverence
             ,
             to
             himself
             ,
             who
             dispatcheth
             all
             things
             by
             his
             immediate
             Authority
             .
             For
             Commissions
             cut
             power
             into
             many
             channels
             ,
             and
             import
             either
             love
             of
             ease
             ,
             or
             want
             of
             power
             to
             execute
             in
             person
             .
             The
             Roman
             Emperors
             were
             ,
             in
             their
             Dominions
             ,
             high
             and
             mighty
             Potentates
             ,
             and
             their
             Vassals
             flattered
             them
             as
             Deities
             in
             flesh
             .
             But
             they
             would
             have
             appeared
             greater
             still
             ,
             if
             they
             had
             not
             cut
             their
             Empire
             into
             its
             Eastern
             and
             Western
             parts
             ,
             and
             administred
             affairs
             by
             Prefects
             ,
             Vicars
             ,
             Counts
             ,
             Dukes
             ,
             Consuls
             ,
             Correctors
             ,
             Presidents
             and
             others
             ,
             executing
             power
             by
             subordinate
             Lieutenancy
             .
             And
             doubtless
             the
             
               Praefectus
               Praetorio
            
             of
             Italy
             had
             many
             thanks
             paid
             him
             for
             his
             favours
             ,
             without
             any
             acknowledgment
             made
             to
             the
             Emperor
             ,
             though
             the
             fountain
             of
             his
             Power
             .
             In
             such
             cases
             ,
             men
             look
             not
             beyond
             the
             State-officer
             ,
             who
             befriends
             them
             ,
             by
             virtue
             of
             his
             Patent
             and
             his
             derived
             Authority
             .
             But
             they
             would
             look
             to
             the
             Prince
             ,
             if
             he
             immediately
             dispensed
             all
             honours
             and
             favours
             ,
             though
             attended
             with
             a
             numerous
             guard
             ,
             and
             employing
             many
             messengers
             and
             ministring
             Spirits
             .
          
           
             A
             Caviller
             would
             ,
             here
             ,
             say
             ,
             that
             by
             this
             Argument
             it
             may
             be
             concluded
             ,
             that
             all
             Governours
             in
             this
             world
             ,
             Ecclesiastical
             and
             Civil
             ;
             all
             Princes
             and
             Magistrates
             ;
             all
             Patriarchs
             ,
             Archbishops
             ,
             Bishops
             ,
             Superintendents
             and
             Presidents
             ,
             are
             so
             many
             Idols
             ,
             and
             Ordinances
             dishonourable
             to
             God
             and
             his
             Son.
             But
             judicious
             men
             will
             consider
             ,
             that
             the
             Governments
             on
             earth
             are
             not
             the
             patterns
             of
             the
             invisible
             world
             .
             Here
             God
             ruleth
             ,
             
             in
             this
             manner
             ,
             not
             for
             his
             own
             sake
             ,
             but
             for
             ours
             ,
             we
             being
             mortal
             men
             ,
             and
             needing
             the
             aids
             of
             men
             like
             our selves
             ,
             whilst
             we
             sojourn
             in
             this
             body
             :
             and
             for
             him
             to
             administer
             immediately
             to
             our
             outward
             infirmities
             in
             this
             world
             ,
             were
             for
             him
             to
             be
             always
             grosly
             incarnate
             .
          
           
             This
             conceit
             of
             the
             invisible
             world
             as
             modelled
             like
             the
             visible
             ,
             hath
             brought
             forth
             that
             excuse
             of
             a
             voluntary
             humility
             in
             the
             Romish
             Suppliants
             ,
             who
             ,
             as
             if
             the
             Court
             of
             Heaven
             were
             like
             that
             on
             Earth
             ,
             dare
             not
             presume
             to
             come
             immediately
             to
             the
             King
             ,
             but
             apply
             themselves
             to
             him
             by
             the
             mediation
             of
             some
             of
             his
             Officers
             .
             A
             King
             is
             but
             a
             man
             ,
             and
             cannot
             hear
             all
             complaints
             in
             person
             ,
             and
             redress
             all
             grievances
             .
             Could
             he
             do
             it
             with
             the
             Power
             ,
             and
             Wisdom
             ,
             and
             Grace
             ,
             and
             easie
             operation
             of
             a
             Deity
             ,
             all
             might
             then
             have
             immediate
             access
             to
             him
             ,
             or
             to
             him
             by
             the
             Prince
             his
             Son
             ,
             supposed
             to
             be
             of
             a
             like
             nature
             and
             quality
             .
             And
             who
             ,
             on
             earth
             ,
             when
             he
             is
             invited
             by
             the
             Monarch
             himself
             to
             apply
             himself
             to
             him
             immediately
             ,
             or
             to
             him
             by
             his
             Son
             ;
             addresseth
             himself
             to
             neither
             ,
             but
             to
             some
             meaner
             Favourite
             ,
             of
             whose
             interest
             ,
             for
             the
             dispatch
             of
             his
             Affair
             ,
             he
             hath
             no
             assurance
             given
             him
             ?
          
           
             Thirdly
             ,
             should
             we
             lay
             aside
             this
             consideration
             of
             that
             Presidentship
             and
             Patronage
             ,
             to
             which
             the
             Romanists
             entitle
             so
             many
             Saints
             ;
             yet
             the
             very
             frequency
             used
             in
             addresses
             to
             them
             ,
             though
             by
             mere
             request
             of
             their
             Praiers
             for
             us
             ,
             would
             ,
             not
             a
             little
             ,
             tend
             to
             the
             diminution
             of
             the
             honour
             of
             God
             and
             Christ.
             It
             is
             notorious
             to
             those
             who
             pass
             the
             Seas
             in
             the
             same
             Bottoms
             with
             Romish
             Mariners
             ,
             that
             those
             Seamen
             ,
             in
             a
             storm
             ,
             apply
             not
             themselves
             immediately
             to
             God
             ,
             but
             repeat
             the
             Hymn
             ,
             to
             the
             holy
             Virgin
             ,
             of
             ,
             
               Hail
               ,
               Star
               of
               the
               Sea
               !
            
             To
             this
             purpose
             is
             that
             which
             Lipsius
             telleth
             a
             of
             Thirteen
             men
             in
             peril
             by
             a
             Tempest
             ,
             in
             their
             
             passage
             to
             Antwerp
             .
             Amongst
             them
             ,
             the
             Master
             ,
             conceiving
             no
             hope
             of
             saving
             the
             Vessel
             ,
             or
             the
             lives
             of
             the
             Passangers
             ,
             exhorted
             them
             to
             submit
             themselves
             wholly
             to
             God
             ,
             and
             so
             to
             pass
             to
             a
             better
             state
             ,
             after
             the
             loss
             of
             this
             .
             But
             ,
             it
             seems
             ,
             one
             amongst
             them
             suggested
             Vows
             and
             Invocations
             to
             the
             Lady
             of
             Halla
             ;
             and
             his
             counsel
             is
             embraced
             .
             Straightway
             (
             says
             he
             )
             a
             light
             shone
             on
             the
             Vessel
             ,
             and
             the
             Tempest
             ceased
             ,
             and
             the
             Vessel
             arrived
             at
             the
             Haven
             ,
             with
             loss
             of
             goods
             ,
             but
             not
             of
             the
             Passengers
             ,
             who
             repaired
             to
             Halla
             ,
             and
             profesled
             themselves
             to
             owe
             their
             life
             to
             the
             Virgin
             ,
             and
             paid
             with
             faithfulness
             ,
             the
             Vows
             they
             had
             made
             .
             It
             had
             been
             more
             pious
             ,
             surely
             ,
             to
             have
             thanked
             God
             and
             the
             Virgin
             ,
             or
             rather
             God
             alone
             ,
             who
             ,
             it
             may
             be
             ,
             by
             other
             means
             ,
             or
             by
             himself
             ,
             was
             their
             deliverer
             .
             But
             superstitious
             men
             judg
             of
             Causes
             by
             the
             concomitancie
             of
             the
             effects
             ,
             and
             not
             by
             the
             virtue
             which
             produceth
             them
             .
             And
             this
             is
             not
             only
             the
             fruit
             of
             superstition
             in
             the
             rude
             and
             ignorant
             ,
             but
             in
             the
             politest
             of
             the
             Ecclesiastics
             .
             The
             very
             Jesuites
             (
             for
             so
             did
             Father
             Garnet
             b
             at
             his
             execution
             )
             afford
             God
             the
             less
             of
             their
             Application
             by
             being
             so
             busied
             ,
             at
             their
             last
             hour
             ,
             with
             their
             aforesaid
             ,
             
               Mary
               ,
               Mother
               of
               Grace
               ,
               Mother
               of
               Mercy
               ,
               defend
               us
               from
               the
               enemy
               ,
               and
               protect
               us
               in
               the
               hour
               of
               death
               :
            
             which
             Versicles
             (
             say
             the
             composers
             c
             of
             the
             confession
             of
             Saxony
             )
             we
             heard
             a
             Monk
             ,
             a
             Professor
             of
             Divinity
             ,
             inculcate
             ,
             very
             often
             ,
             to
             a
             dying
             man
             ,
             without
             any
             mention
             of
             Christ
             Jesus
             .
             And
             it
             hath
             been
             commonly
             observed
             ,
             as
             a
             great
             blot
             in
             the
             Romish
             devotions
             ,
             That
             they
             use
             many
             Ave
             Maria's
             to
             one
             
               Pater
               Noster
            
             .
             [
             Which
             Collects
             ,
             by
             the
             way
             ,
             being
             repeated
             by
             them
             with
             such
             careless
             haste
             ;
             the
             jabbering
             of
             any
             thing
             ,
             in
             an
             indistinct
             ,
             heedless
             way
             ,
             is
             by
             us
             called
             patering
             ]
             .
             Labbe
             a
             learned
             Jesuite
             ,
             though
             in
             his
             sickness
             he
             was
             not
             forgetful
             of
             
             Christ
             his
             Saviour
             ,
             yet
             he
             mentions
             the
             frequency
             of
             his
             addresses
             to
             the
             Virgin
             ,
             during
             the
             rage
             of
             his
             Feaver
             d
             .
             This
             a
             stander
             by
             ,
             not
             knowing
             his
             principles
             ,
             would
             have
             judged
             to
             have
             been
             the
             effect
             of
             his
             distemper
             .
             Thus
             ,
             then
             ,
             this
             new
             Marian
             devotion
             much
             diminisheth
             ,
             and
             sometimes
             quite
             justleth
             out
             ,
             the
             ancient
             and
             unquestionable
             worship
             of
             Jesus
             ;
             as
             they
             say
             ,
             S.
             Ambrose
             is
             almost
             forgotten
             ,
             already
             ,
             at
             Milan
             e
             ,
             through
             the
             newer
             veneration
             of
             S.
             
               Charles
               Borromee
            
             .
          
           
             Two
             things
             now
             may
             be
             ,
             perhaps
             ,
             jointly
             pretended
             towards
             the
             disabling
             the
             foregoing
             Discourse
             ;
             and
             I
             will
             return
             a
             brief
             answer
             to
             them
             .
          
           
             First
             ,
             It
             is
             taken
             for
             confessed
             ,
             That
             those
             to
             whom
             the
             Romanists
             pray
             as
             unto
             Patrons
             and
             Patronesses
             ,
             are
             real
             Saints
             in
             Heaven
             .
          
           
             Secondly
             ,
             The
             Romanists
             pretend
             to
             prove
             that
             God
             hath
             declared
             himself
             to
             have
             conferred
             such
             honourable
             office
             ,
             place
             ,
             and
             power
             upon
             these
             Patrons
             ;
             by
             the
             miracles
             they
             have
             wrought
             for
             the
             behoof
             of
             their
             Clients
             .
          
           
             For
             the
             first
             suggestion
             ;
             It
             is
             confessed
             that
             they
             worship
             none
             but
             such
             as
             have
             been
             thought
             professors
             of
             Christianity
             ,
             and
             such
             who
             are
             reputed
             to
             be
             exalted
             above
             either
             Hell
             or
             Purgatory
             .
             Notwithstanding
             this
             ,
             I
             dare
             not
             avouch
             the
             eminent
             Saintship
             ,
             and
             glorified
             estate
             of
             all
             that
             are
             canonized
             .
             They
             who
             read
             ,
             without
             partiality
             ,
             the
             History
             of
             S.
             Thomas
             Archbishop
             of
             Canterbury
             ,
             will
             be
             inclined
             to
             think
             him
             put
             into
             the
             Kalender
             by
             as
             much
             mistake
             ,
             as
             many
             other
             things
             are
             put
             into
             our
             vulgar
             Almanacks
             .
             I
             see
             that
             ,
             even
             some
             of
             the
             Roman
             Communion
             ,
             do
             impute
             his
             saintship
             f
             rather
             to
             the
             fervour
             of
             his
             zeal
             ,
             than
             to
             the
             ground
             of
             his
             Cause
             .
          
           
           
             What
             can
             a
             man
             that
             reverenceth
             God
             ,
             think
             of
             the
             Saintship
             of
             St.
             Bernardin
             of
             Siena
             ,
             when
             he
             considereth
             of
             his
             Doctrine
             ,
             apt
             to
             give
             pain
             to
             the
             modesty
             of
             the
             Virgin
             ,
             almost
             in
             Heaven
             it self
             ?
             This
             Saint
             ,
             after
             a
             logn
             comparison
             betwixt
             God
             and
             Blessed
             Mary
             a
             ,
             thus
             (
             thus
             blasphemously
             )
             concludeth
             .
             
               If
               then
               we
               give
               to
               each
               their
               due
               ,
               in
               that
               which
               God
               hath
               done
               for
               man
               ,
               and
               which
               the
               Virgin
               hath
               done
               for
               God
               himself
               ;
               you
               see
               for
               your
               comfort
               ,
               that
               Mary
               hath
               done
               more
               for
               God
               ,
               than
               God
               for
               man
               ;
               whence
               God
               for
               the
               Virgins
               sake
               ,
               is
               much
               obliged
               to
               us
               .
            
             Methinks
             by
             these
             words
             he
             is
             just
             such
             another
             Saint
             as
             the
             Author
             of
             the
             Conformities
             b
             ,
             who
             writes
             the
             parallel
             of
             Christ
             and
             St.
             Francis
             ,
             and
             giveth
             to
             St.
             Francis
             ,
             the
             preheminence
             .
             What
             can
             a
             peaceable
             Christian
             think
             of
             the
             Saintship
             of
             Pope
             Hildebrand
             ,
             or
             St.
             Gregory
             the
             seventh
             ?
             Was
             it
             not
             he
             who
             imbroiled
             the
             World
             ;
             who
             taught
             *
             that
             Kings
             and
             
               Dukes
               had
               their
               original
               from
               those
               who
               not
               knowing
               God
               ,
               did
               by
               pride
               ,
               rapines
               ,
               perfidiousness
               ,
               murthers
               ,
               and
               by
               almost
               all
               manner
               of
               wickednesses
               (
               through
               the
               instigation
               of
               the
               Devil
               ,
               the
               Prince
               of
               this
               world
               )
               affect
               to
               domineer
               over
               their
               equals
               ,
               or
               other
               men
               ,
               with
               blind
               ambition
               ,
               and
               intolerable
               presumption
               ;
            
             who
             deposed
             Henry
             the
             fourth
             King
             of
             the
             Germans
             ,
             and
             absolved
             his
             Subjects
             from
             their
             Oath
             of
             Allegiance
             ,
             and
             who
             endeavour'd
             to
             set
             up
             a
             Papal
             Monarchy
             to
             the
             disquiet
             of
             all
             Nations
             ?
             Neither
             is
             it
             for
             the
             Honour
             of
             the
             Gospel
             of
             Peace
             to
             Saint
             either
             Pope
             Victor
             ,
             or
             Pope
             Stephen
             ,
             who
             first
             took
             upon
             them
             to
             be
             Bishops
             ,
             or
             rather
             Censurers
             ,
             out
             of
             the
             Diocess
             that
             belonged
             to
             them
             .
             Nor
             did
             the
             ancient
             Church
             own
             them
             as
             Saints
             or
             Martyrs
             ,
             as
             doth
             the
             modern
             one
             of
             Rome
             c
             .
          
           
             Interest
             of
             State
             hath
             oftentimes
             exalted
             them
             to
             
             the
             Honour
             of
             Saints
             ,
             who
             had
             never
             obtained
             that
             high
             Title
             by
             their
             meer
             piety
             of
             life
             .
             It
             hapned
             tolerably
             in
             respect
             of
             the
             person
             ,
             when
             
               Thomas
               Aquinas
            
             was
             registred
             among
             the
             Saints
             ;
             for
             he
             was
             a
             man
             of
             great
             Scholastick
             Learning
             ,
             and
             of
             a
             mighty
             zeal
             in
             the
             Roman
             way
             .
             But
             for
             the
             true
             reason
             of
             his
             being
             Canonized
             ,
             it
             was
             secular
             enough
             .
             For
             Pope
             John
             the
             Two
             and
             twentieth
             ,
             to
             depress
             the
             Franciscans
             ,
             who
             did
             for
             the
             most
             part
             adhere
             to
             the
             Emperour
             Lewis
             of
             Bavaria
             ,
             Excommunicated
             by
             him
             d
             ,
             did
             canonize
             that
             Doctor
             and
             his
             Doctrine
             directly
             opposite
             to
             that
             of
             the
             Followers
             of
             St.
             Francis
             ,
             in
             the
             Article
             of
             the
             Virgins
             Immaculate
             Conception
             .
          
           
             Money
             also
             maketh
             such
             gods
             ,
             being
             first
             made
             one
             it self
             .
             And
             who
             knows
             whether
             it
             hath
             not
             sometimes
             Canonized
             evil
             men
             ?
             For
             they
             whom
             it
             thus
             bribeth
             ,
             are
             not
             usually
             beyond
             the
             outward
             colour
             and
             pretence
             ,
             respecters
             of
             Saintship
             .
             Canonization
             (
             they
             say
             )
             secureth
             Christians
             from
             worshipping
             the
             damned
             instead
             of
             the
             blessed
             .
             I
             wish
             (
             saith
             the
             Archbishop
             of
             a
             Spalato
             )
             that
             it
             brings
             not
             to
             pass
             that
             very
             thing
             which
             they
             think
             it
             preventeth
             .
             
               In
               this
               (
               as
               he
               goes
               on
               )
               are
               the
               faithful
               safe
               ,
               if
               they
               reduce
               their
               worship
               to
               the
               sole
               worship
               of
               God.
               
            
             And
             here
             it
             is
             worthy
             our
             observation
             ,
             that
             Gregory
             the
             ninth
             complained
             on
             his
             death-bed
             of
             that
             vicious
             easiness
             of
             his
             ,
             whereby
             he
             listned
             to
             the
             dreams
             and
             visions
             of
             such
             who
             pretended
             to
             great
             sanctity
             ,
             and
             occasioned
             great
             schisms
             and
             disturbances
             in
             the
             Church
             b
             .
             He
             meaneth
             this
             in
             all
             likelihood
             ,
             of
             Catherine
             of
             Siena
             ,
             by
             whom
             he
             was
             deluded
             ,
             and
             thereby
             drawn
             into
             a
             desperate
             schism
             ;
             yet
             she
             is
             St.
             Catherine
             ,
             and
             her
             Clients
             are
             many
             .
             It
             is
             a
             strange
             infallibility
             with
             which
             the
             Pope
             is
             invested
             ,
             if
             he
             can
             judg
             without
             error
             ,
             of
             the
             manners
             of
             such
             whom
             he
             has
             seldom
             in
             his
             eye
             ,
             and
             who
             
             want
             not
             their
             flatterers
             ,
             whatsoever
             is
             their
             party
             .
             It
             is
             therefore
             much
             safer
             to
             own
             the
             ancient
             Saints
             ,
             such
             as
             St.
             Chrysostome
             ,
             and
             St.
             Ambrose
             ,
             whom
             the
             whole
             Church
             Canonized
             by
             its
             consent
             ,
             than
             such
             Modern
             ones
             as
             St.
             Catherine
             ,
             and
             St.
             Thomas
             of
             Canterbury
             ,
             whom
             the
             Authority
             of
             the
             Pope
             hath
             put
             into
             the
             Calendar
             .
             Of
             some
             then
             the
             Saintship
             is
             doubtful
             ;
             and
             of
             some
             the
             very
             existence
             .
             For
             are
             not
             the
             three
             Kings
             of
             Colen
             as
             such
             ,
             a
             very
             fiction
             ?
             yet
             are
             they
             worshipped
             in
             the
             Roman
             Church
             ,
             as
             Guardian-Saints
             a
             .
             And
             Horstius
             
               prayeth
               them
               to
               obtain
               for
               him
               the
               frankincense
               of
               devout
               Prayer
               ,
               the
               myrrh
               of
               Mortification
               ,
               and
               the
               gold
               of
               Charity
               .
            
             Is
             not
             think
             you
             St.
             Almachius
             a
             substantial
             Patron
             ?
             yet
             such
             a
             one
             there
             is
             in
             some
             Roman
             Calendars
             b
             ,
             the
             title
             of
             
               Sanctum
               Almanacum
            
             ,
             being
             first
             by
             mistake
             written
             too
             low
             against
             the
             first
             day
             of
             January
             ;
             yet
             a
             Saint
             he
             must
             be
             .
             And
             Baronius
             is
             loth
             to
             part
             with
             him
             ,
             and
             in
             his
             Martyrology
             he
             will
             have
             him
             to
             be
             the
             same
             with
             St.
             Telemachus
             c
             .
          
           
             But
             secondly
             ,
             They
             will
             prove
             their
             Saints
             to
             be
             both
             Saints
             and
             Patrons
             by
             the
             miracles
             they
             work
             upon
             Invocation
             d
             .
             Thus
             the
             Popes
             in
             the
             Bullarium
             ,
             recite
             the
             many
             miracles
             wrought
             by
             their
             Saints
             ,
             and
             then
             they
             decree
             them
             a
             place
             in
             the
             Calendar
             .
             Thus
             the
             Catechism
             of
             Trent
             proves
             the
             honour
             of
             Patrocinie
             e
             to
             be
             due
             to
             the
             Saints
             ,
             by
             the
             wonders
             seen
             at
             their
             Sepulchres
             and
             Relicks
             .
             Thus
             Baronius
             f
             telleth
             of
             the
             Saintship
             and
             Miracles
             of
             the
             abovesaid
             Gregory
             the
             seventh
             ,
             and
             of
             a
             virtue
             in
             his
             Garments
             equal
             to
             that
             in
             the
             handkerchers
             of
             the
             Primitive
             Christians
             ,
             mentioned
             in
             the
             Acts.
             Thus
             Mr.
             White
             g
             boasteth
             of
             the
             restitution
             of
             a
             leg
             (
             cut
             off
             and
             buried
             four
             years
             )
             to
             a
             young
             man
             who
             prayed
             to
             our
             Lady
             of
             Pilar
             ;
             affirming
             the
             story
             to
             be
             sufficient
             to
             convert
             the
             whole
             world
             .
          
           
           
             To
             this
             second
             Allegation
             many
             things
             may
             be
             returned
             .
          
           
             First
             ,
             When
             God
             wrought
             Miracles
             at
             the
             Tombs
             of
             the
             Martyrs
             ,
             he
             wrought
             them
             not
             as
             answers
             to
             them
             who
             invoked
             Martyrs
             ,
             (
             for
             in
             those
             times
             they
             were
             honoured
             as
             Saints
             ,
             and
             as
             Soldiers
             dying
             in
             Christs
             cause
             ,
             and
             not
             invoked
             as
             Patrons
             )
             ;
             but
             he
             thereby
             encouraged
             Christians
             in
             times
             of
             Persecution
             ,
             and
             honoured
             their
             Religion
             in
             the
             sight
             of
             the
             Heathen
             .
          
           
             Secondly
             ,
             There
             is
             no
             reason
             to
             expect
             such
             Miracles
             in
             the
             setled
             Ages
             of
             Christian
             Religion
             ,
             though
             there
             might
             be
             at
             the
             first
             planting
             of
             it
             .
             And
             ,
          
           
             Thirdly
             ,
             We
             have
             had
             a
             long
             time
             ,
             a
             fixed
             rule
             from
             whence
             we
             may
             learn
             the
             practical
             truth
             and
             duties
             of
             our
             Religion
             ,
             the
             Word
             of
             God.
             Neither
             hath
             God
             left
             so
             great
             a
             part
             of
             his
             Worship
             as
             Prayer
             ,
             to
             be
             derived
             from
             the
             dreams
             of
             the
             Melancholy
             ,
             or
             the
             delusions
             of
             Satan
             ,
             or
             the
             Tales
             of
             men
             who
             write
             Legends
             for
             the
             advantage
             of
             their
             cause
             ,
             or
             other
             tricks
             of
             politick
             persons
             .
             He
             hath
             required
             us
             in
             Scripture
             to
             call
             upon
             him
             through
             Jesus
             Christ
             :
             and
             he
             hath
             confirmed
             this
             and
             his
             whole
             Gospel
             ,
             by
             the
             real
             Miracles
             of
             his
             Apostles
             ,
             after
             those
             of
             his
             Son
             ;
             and
             the
             Gospel
             being
             thus
             fixed
             ,
             we
             are
             not
             to
             expect
             any
             new
             discoveries
             of
             Evangelical
             duty
             by
             the
             voice
             or
             miracle
             of
             an
             Angel
             from
             Heaven
             ,
             who
             if
             he
             should
             be
             in
             such
             manner
             sent
             to
             us
             ,
             with
             any
             new
             Doctrinal
             or
             Moral
             Revelation
             ,
             ought
             to
             be
             looked
             on
             by
             us
             as
             one
             that
             trieth
             our
             Faith
             ,
             and
             not
             as
             one
             from
             whom
             a
             new
             rule
             of
             faith
             or
             manners
             is
             to
             be
             received
             .
          
           
             Fourthly
             ,
             Many
             Romish
             Miracles
             are
             events
             not
             effects
             .
             A
             Popish
             woman
             is
             extremely
             sick
             in
             body
             ,
             she
             causeth
             an
             Image
             of
             the
             Virgin
             ,
             as
             is
             the
             fashion
             now
             among
             some
             Romanists
             in
             England
             ,
             to
             be
             hanged
             within
             
             her
             curtains
             ,
             at
             the
             feet
             of
             her
             bed
             .
             She
             invoketh
             the
             Virgin
             ,
             and
             useth
             Physick
             ;
             she
             recovers
             by
             Art
             ,
             by
             strength
             of
             nature
             ,
             by
             any
             other
             way
             of
             Gods
             Providence
             ;
             and
             the
             Virgin
             is
             entituled
             to
             the
             Cure
             ,
             because
             the
             event
             followed
             their
             Invocation
             of
             her
             .
          
           
             Fifthly
             ,
             Many
             of
             the
             Miracles
             ,
             are
             too
             light
             to
             be
             ascribed
             to
             the
             Saints
             of
             Heaven
             .
             The
             credulous
             Lipsius
             confirms
             the
             Invocation
             of
             our
             Lady
             of
             Halla
             by
             stories
             ,
             some
             of
             them
             very
             strange
             ,
             and
             some
             very
             ludicrous
             .
             He
             tells
             of
             a
             Boy
             raised
             by
             her
             from
             the
             dead
             after
             three
             days
             a
             .
             Of
             a
             Taylor
             whom
             she
             helped
             to
             his
             needle
             and
             thread
             b
             ,
             after
             they
             had
             been
             swallowed
             down
             by
             him
             .
             Of
             a
             Soldier
             who
             by
             Miracle
             lost
             his
             nose
             c
             ,
             having
             threatned
             to
             cut
             off
             that
             of
             her
             Image
             .
             So
             Cantapratanus
             and
             Antoninus
             d
             tell
             at
             large
             ,
             how
             the
             Virgin
             mended
             the
             hairy
             shirt
             of
             Saint
             Thomas
             of
             Canterbury
             .
          
           
             Sixthly
             ,
             Many
             of
             them
             are
             mere
             cheats
             performed
             by
             cunning
             men
             under
             the
             notion
             of
             pious
             frauds
             .
             A
             Priest
             skilled
             as
             much
             in
             Physick
             as
             Divinity
             ,
             knows
             the
             sick
             Romanist
             to
             whom
             he
             is
             Confessor
             ,
             to
             need
             a
             vomit
             .
             He
             exhorteth
             him
             to
             invoke
             the
             holy
             Virgin
             ;
             he
             biddeth
             him
             view
             well
             her
             Image
             which
             he
             hath
             put
             into
             an
             Antimonial
             cup
             ;
             he
             adviseth
             him
             to
             drink
             of
             that
             liquor
             into
             which
             her
             Image
             and
             her
             blessing
             hath
             infused
             virtue
             ,
             and
             to
             repeat
             his
             devotions
             to
             the
             Virgin
             his
             Patroness
             .
             The
             sick
             ignorant
             man
             obeys
             ,
             believes
             him
             ,
             dischargeth
             his
             stomack
             ,
             and
             is
             presently
             eased
             .
             He
             crys
             out
             ,
             a
             Miracle
             ,
             a
             Miracle
             ;
             he
             is
             constant
             to
             his
             Aves
             all
             his
             days
             .
          
           
             There
             are
             some
             who
             know
             this
             to
             be
             an
             History
             ,
             though
             I
             have
             told
             it
             in
             the
             form
             of
             a
             supposition
             .
          
           
             Seventhly
             ,
             Many
             Wonders
             and
             Apparitions
             are
             the
             delusions
             of
             the
             Devil
             ,
             and
             dangerous
             snares
             in
             which
             he
             entangleth
             the
             commonalty
             of
             that
             Church
             .
             By
             this
             
             means
             he
             often
             reconciles
             himself
             to
             their
             favour
             ,
             and
             they
             take
             him
             in
             this
             disguise
             for
             a
             real
             Angel
             of
             Light.
             What
             other
             construction
             can
             a
             wise
             man
             make
             of
             the
             story
             in
             
               Mathew
               Paris
            
             concerning
             the
             Specter
             said
             to
             appear
             to
             the
             Earl
             of
             Cornwall
             a
             ?
             
               The
               same
               hour
               ,
               saith
               the
               Reporter
               ,
               that
               
                 William
                 Rufus
              
               fell
               by
               the
               hand
               of
               Sir
               
                 Walter
                 Tyrrell
              
               ,
               the
               Earl
               of
               Cornwall
               being
               alone
               in
               the
               Forrest
               ,
               met
               with
               a
               great
               hairy
               black
               Goat
               ,
               carrying
               the
               King
               black
               and
               naked
               ,
               and
               wounded
               through
               the
               midst
               of
               his
               breast
               .
               He
               adjuring
               the
               Goat
               by
               the
               holy
               Trinity
               to
               tell
               what
               this
               meant
               ,
               the
               Goat
               made
               him
               this
               reply
               :
               I
               carry
               to
               his
               doom
               your
               King
               ,
               or
               rather
               your
               Tyrant
               ,
               
                 William
                 Rufus
              
               .
               For
               I
               am
               an
               evil
               spirit
               ,
               and
               an
               avenger
               of
               that
               malice
               of
               his
               with
               which
               he
               raged
               against
               the
               Church
               of
               Christ
               ;
               and
               I
               procured
               his
               murther
               .
            
          
           
             They
             who
             believe
             these
             Legends
             ,
             and
             take
             such
             Apparitions
             as
             measures
             of
             their
             Faith
             ,
             will
             think
             the
             Devil
             good-natur'd
             towards
             Christianity
             ,
             and
             an
             executor
             of
             vengeance
             on
             the
             enemies
             of
             it
             ;
             though
             in
             truth
             he
             himself
             is
             its
             greatest
             and
             most
             inveterate
             foe
             ,
             and
             wounds
             it
             deepest
             when
             he
             strikes
             at
             it
             in
             the
             disguise
             of
             a
             friend
             .
          
           
             The
             stories
             concerning
             the
             appearance
             of
             the
             Virgin
             to
             her
             Clients
             are
             very
             numerous
             ,
             and
             of
             them
             too
             many
             represent
             her
             in
             unbecoming
             postures
             .
             And
             such
             appear●…nces
             should
             rather
             move
             the
             dread
             and
             abhorrence
             ,
             than
             encourage
             the
             Invocation
             of
             the
             Romanists
             ,
             being
             either
             the
             Images
             of
             an
             unclean
             brain
             ,
             or
             the
             Specters
             of
             impure
             Devils
             .
          
           
             Lastly
             ,
             Let
             not
             the
             Papists
             prove
             their
             worship
             of
             Saints
             ,
             as
             the
             Heathen
             did
             their
             worship
             of
             Daemons
             .
          
           
             And
             here
             I
             end
             my
             Discourse
             concerning
             the
             Worship
             of
             Saints
             in
             the
             Roman
             Church
             ,
             as
             Patrons
             ,
             and
             Patronesses
             ,
             as
             Presidents
             and
             Lieutenants
             in
             the
             Government
             
             of
             the
             World
             ,
             with
             the
             sense
             of
             the
             judicious
             and
             moderate
             Archbishop
             of
             Spalato
             a
             .
          
           
             
               This
               in
               my
               judgment
               is
               the
               great
               objection
               against
               the
               Invocation
               of
               Angels
               ,
               the
               Holy
               Virgin
               ,
               or
               other
               Saints
               whose
               souls
               are
               with
               God
               in
               Heaven
               ,
               that
               it
               is
               in
               the
               nighest
               degree
               of
               peril
               to
               become
               Religious
               Worship
               ;
               for
               it
               is
               out
               of
               doubt
               that
               the
               ruder
               people
               do
               religiously
               invoke
               the
               Saints
               ;
               and
               that
               many
               are
               internally
               more
               affected
               with
               religious
               passion
               towards
               the
               Virgin
               ,
               or
               some
               Saint
               ,
               than
               towards
               Christ
               himself
               .
               For
               they
               invoke
               not
               a
               Saint
               as
               one
               that
               prayeth
               for
               them
               ,
               but
               as
               the
               principal
               Helper
               .
               Neither
               say
               they
               ,
               Pray
               for
               me
               ;
               but
               help
               me
               ;
               Come
               to
               my
               Aid
               ;
               Save
               me
               .
               Nor
               do
               they
               express
               it
               in
               words
               ,
               or
               understand
               it
               in
               their
               minds
               ,
               that
               these
               things
               be
               done
               for
               them
               by
               the
               Saints
               praying
               for
               them
               ;
               but
               that
               the
               Saints
               themselves
               do
               immediately
               perform
               these
               things
               .
               And
               in
               invocating
               of
               them
               ,
               many
               wholly
               devote
               themselves
               ,
               all
               their
               soul
               ,
               and
               and
               spirit
               ,
               to
               the
               Virgin
               Mary
               and
               the
               Saints
               ;
               and
               subject
               themselves
               wholly
               to
               them
               in
               Spirituals
               :
               which
               is
               a
               kind
               of
               formed
               Idolatry
               .
            
          
           
             Now
             though
             by
             this
             Discourse
             ,
             I
             may
             have
             given
             offence
             unto
             the
             Marians
             ;
             or
             rather
             said
             that
             which
             will
             be
             made
             an
             offence
             by
             their
             misconstruction
             ;
             I
             am
             not
             jealous
             that
             I
             have
             at
             all
             offended
             those
             blessed
             spirits
             ,
             if
             they
             have
             knowledg
             of
             that
             which
             I
             write
             .
             For
             they
             are
             not
             covetous
             of
             undue
             honour
             ;
             but
             cast
             those
             Crowns
             with
             high
             indignation
             under
             their
             feet
             ,
             which
             are
             set
             on
             their
             heads
             to
             the
             dishonour
             of
             God
             ,
             by
             the
             Idolatrous
             flatteries
             of
             foolish
             men
             .
          
        
      
       
         
         
           CHAP.
           XI
           .
           
             Of
             the
             Idolatry
             Charged
             on
             the
          
           Papists
           
             in
             their
             Worship
             of
             Images
             .
             And
             first
             of
             the
             Worship
             of
             an
             Image
             of
             God.
             
          
        
         
           IT
           still
           remaineth
           that
           I
           speak
           of
           the
           Worship
           of
           Images
           in
           the
           Roman
           Church
           ,
           and
           of
           that
           degree
           of
           Idolatry
           with
           which
           it
           seemeth
           to
           be
           stained
           .
        
         
           And
           for
           Images
           I
           will
           briefly
           consider
           ,
           those
           of
           the
           Trinity
           ,
           of
           God
           ,
           of
           Christ
           ,
           of
           the
           Saints
           ,
           and
           under
           that
           of
           Christs
           ,
           the
           statue
           of
           the
           Cross.
           
        
         
           For
           the
           Image
           of
           the
           Trinity
           we
           must
           not
           charge
           either
           the
           making
           or
           the
           worshipping
           of
           it
           upon
           the
           very
           constitution
           of
           the
           Church
           of
           Rome
           ,
           though
           men
           of
           that
           Communion
           have
           often
           done
           both
           ,
           and
           the
           Missals
           ,
           Breviaries
           ,
           and
           Manuals
           Printed
           with
           license
           in
           these
           times
           a
           abound
           with
           such
           Pictures
           .
           Formerly
           that
           Church
           was
           very
           severe
           against
           such
           practices
           .
           And
           Pope
           John
           the
           22d
           b
           arraigned
           certain
           people
           in
           Bohemia
           and
           Austria
           ,
           who
           had
           painted
           God
           the
           Father
           as
           an
           old
           man
           ,
           and
           the
           Son
           as
           a
           young
           man
           ,
           and
           the
           Holy
           Ghost
           as
           a
           Dove
           ,
           as
           violaters
           of
           Religion
           :
           And
           he
           pronounced
           them
           Anthropomorphites
           ,
           and
           condemned
           some
           of
           them
           to
           the
           Fire
           .
           It
           seems
           the
           modern
           Popes
           are
           not
           so
           strict
           :
           neither
           did
           the
           late
           Printers
           of
           the
           Missal
           at
           Paris
           ,
           or
           of
           the
           Manual
           of
           Horstius
           at
           Colen
           ,
           dread
           their
           Fire
           ;
           they
           having
           adorned
           the
           Copies
           of
           those
           Books
           with
           such
           dangerous
           Sculptures
           .
           And
           it
           should
           seem
           by
           what
           Mr.
           Baxter
           hath
           said
           c
           ,
           
             That
             some
             among
             our selves
             have
             had
             a
             zeal
             for
             such
             Pictures
             ;
             for
             he
             tells
             of
             a
             Tumult
             raised
             where
             he
             
             had
             dwelt
             ,
             upon
             a
             false
             rumour
             ,
             that
             the
             Church-wardens
             were
             about
             to
             obey
             the
             Parliaments
             Order
             ,
             in
             taking
             down
             the
             Images
             of
             the
             Trinity
             about
             the
             Church
             .
          
           But
           most
           probable
           it
           is
           ,
           that
           the
           zeal
           of
           the
           multitude
           was
           ready
           to
           defend
           such
           Images
           ,
           or
           paintings
           in
           windows
           ,
           rather
           as
           the
           ornaments
           of
           the
           place
           ,
           in
           general
           ;
           than
           ,
           distinctly
           ,
           as
           Pictures
           of
           the
           mysterious
           Trin-unity
           .
        
         
           Concerning
           the
           Image
           of
           God
           ,
           I
           find
           not
           now
           ,
           as
           in
           former
           times
           ,
           in
           the
           publick
           Books
           of
           the
           Church
           of
           Rome
           ,
           any
           forms
           of
           Benediction
           ,
           by
           which
           it
           should
           be
           consecrated
           ;
           though
           there
           be
           forms
           enough
           of
           the
           consecration
           of
           Crosses
           ,
           and
           of
           the
           Images
           of
           Christ
           and
           his
           Saints
           .
           Neither
           doth
           the
           Council
           of
           Trent
           ordain
           ,
           either
           the
           making
           ,
           or
           the
           veneration
           of
           the
           Image
           of
           God
           ,
           though
           it
           supposeth
           that
           it
           is
           ,
           sometimes
           ,
           painted
           in
           sacred
           story
           ,
           for
           the
           use
           of
           their
           people
           .
           For
           it
           giveth
           order
           a
           that
           the
           people
           be
           instructed
           so
           far
           ,
           as
           not
           to
           take
           such
           a
           Picture
           for
           Divinity
           figured
           .
           Nay
           the
           Catechism
           ,
           by
           Decree
           of
           that
           Council
           ,
           speaketh
           thus
           ,
           in
           the
           explication
           of
           their
           first
           Commandment
           b
           .
           
             Moses
             ,
             when
             he
             would
             turn
             the
             people
             from
             Idolatry
             ,
             said
             to
             them
             ,
             
               You
               saw
               no
               similitude
               ,
               on
               the
               day
               in
               which
               the
               Lord
               spake
               to
               you
               in
               Horeb
               from
               the
               midst
               of
               the
               fire
               :
            
             which
             that
             most
             wise
             Lawgiver
             ,
             therefore
             said
             ,
             lest
             ,
             being
             seduced
             by
             error
             or
             mistake
             ,
             they
             should
             make
             
               an
               Image
               of
               the
               Divinity
            
             ,
             and
             so
             give
             the
             honour
             due
             to
             God
             unto
             a
             creature
             .
          
           Yet
           that
           such
           Images
           are
           made
           ,
           and
           honoured
           in
           the
           Roman
           Church
           ,
           is
           very
           notorious
           .
           And
           it
           is
           not
           long
           since
           ,
           here
           in
           England
           ,
           some
           Protestants
           saw
           a
           silver
           Image
           of
           God
           the
           Father
           ,
           carried
           in
           Procession
           ,
           in
           the
           Passion-week
           ,
           and
           venerated
           with
           shews
           of
           high
           devotion
           .
           The
           Learned
           ,
           who
           are
           cautious
           ,
           forbear
           the
           open
           defence
           
           of
           such
           Images
           ;
           yet
           they
           call
           them
           Judaizers
           who
           esteem
           the
           worship
           of
           God
           ,
           by
           them
           ,
           to
           be
           Idolatry
           .
           And
           ,
           in
           their
           discourses
           ,
           they
           seem
           to
           favour
           this
           Practice
           ,
           so
           far
           as
           the
           tenderness
           of
           that
           subject
           will
           suffer
           it
           to
           be
           touched
           ,
           by
           saying
           there
           is
           no.
           express
           Text
           against
           it
           a
           ,
           together
           with
           other
           very
           kind
           expressions
           ,
           which
           discover
           their
           inclination
           .
           Also
           the
           frequency
           and
           allowance
           of
           such
           Pictures
           ,
           which
           under
           their
           strict
           Discipline
           is
           scarce
           to
           be
           imputed
           to
           the
           liberty
           of
           Painters
           and
           Engravers
           ,
           she
           weth
           many
           Ecclesiasticks
           to
           be
           well-willers
           to
           them
           ;
           [
           though
           not
           as
           true
           representations
           ;
           the
           heresie
           of
           the
           gross
           Anthropomorphites
           being
           ,
           as
           such
           ,
           renounced
           by
           them
           ]
           .
           I
           instance
           only
           in
           that
           frontispiece
           which
           is
           put
           before
           every
           of
           the
           three
           parts
           of
           the
           Roman
           Pontifical
           ,
           Printed
           at
           Lyons
           .
           There
           ,
           on
           the
           Top
           ,
           in
           a
           very
           wooden
           cut
           ,
           is
           pictured
           an
           old
           man
           with
           a
           Globe
           in
           his
           hand
           ,
           and
           a
           glory
           streaming
           from
           all
           parts
           of
           him
           .
           On
           his
           head
           there
           is
           a
           Triple
           Crown
           ,
           or
           Miter
           ,
           and
           over
           it
           this
           Motto
           ,
           
             Holy-Trinity
             ,
             one
             God
             ,
             have
             mercy
             upon
             us
             .
          
           At
           the
           bottom
           ,
           the
           Pope
           is
           plac'd
           ,
           in
           a
           like
           Garb
           ,
           with
           Miter
           ,
           and
           Key
           ;
           and
           a
           glory
           about
           his
           head
           .
        
         
           I
           do
           not
           say
           that
           the
           worship
           of
           such
           Images
           is
           Idolatry
           ,
           by
           virtue
           of
           the
           first
           (
           or
           ,
           with
           us
           )
           the
           second
           command
           ,
           considered
           as
           a
           Mosaical
           precept
           .
           The
           Tables
           of
           stone
           themselves
           have
           ,
           long
           ago
           ,
           been
           broken
           in
           funder
           in
           that
           sense
           ;
           even
           by
           the
           very
           finger
           of
           God
           :
           For
           we
           are
           not
           under
           the
           Law
           of
           Moses
           ,
           but
           under
           the
           Covenant
           of
           the
           Gospel
           .
           But
           if
           there
           be
           any
           natural
           reason
           in
           that
           Law
           ,
           it
           is
           eternal
           and
           unalterable
           ,
           like
           the
           great
           Author
           of
           it
           .
           By
           virtue
           of
           that
           precept
           ,
           it
           was
           (
           as
           many
           think
           )
           unlawful
           for
           any
           Jew
           to
           make
           any
           protuberant
           statue
           ,
           either
           of
           God
           ,
           or
           Demon
           ;
           or
           Man
           ,
           or
           Animal
           ;
           and
           much
           more
           to
           exhibit
           signs
           of
           reverence
           before
           them
           .
           For
           the
           
           very
           making
           of
           Images
           would
           have
           induced
           that
           ritual
           people
           to
           the
           worship
           of
           them
           ;
           they
           wanting
           little
           besides
           an
           outward
           object
           to
           receive
           the
           signs
           of
           their
           inward
           inclination
           .
           And
           ,
           if
           they
           had
           exhibited
           such
           signs
           before
           an
           Image
           ,
           the
           Gentiles
           would
           have
           expounded
           them
           as
           a
           compliance
           with
           their
           worship
           .
           Of
           these
           things
           God
           was
           jealous
           ,
           and
           therefore
           gave
           command
           that
           the
           Monster
           of
           Idolatry
           should
           not
           ex●…t
           ,
           so
           much
           〈◊〉
           in
           any
           seed
           or
           Embrio
           of
           it
           .
           And
           when●…ever
           men
           are
           in
           such
           circumstances
           ,
           that
           an
           Image
           is
           a
           snare
           to
           themselves
           ,
           and
           to
           others
           an
           apparent
           scandal
           ,
           or
           a
           confirmation
           of
           them
           in
           their
           evil
           way
           ;
           this
           command
           doth
           oblige
           them
           by
           parity
           of
           Reason
           .
           And
           ,
           in
           the
           days
           of
           Tertullian
           a
           The
           Christians
           seem
           to
           have
           been
           nigh
           such
           circumstances
           ,
           being
           ●…ngled
           amongst
           the
           Heathen
           ,
           and
           so
           prone
           to
           their
           works
           ,
           that
           (
           as
           he
           ,
           in
           an
           holy
           indignation
           ,
           professeth
           )
           there
           were
           more
           lights
           hung
           out
           at
           the
           doors
           of
           the
           Christians
           ,
           then
           at
           those
           of
           the
           Heathen
           themselves
           :
           Lights
           ,
           not
           for
           the
           direction
           of
           the
           passengers
           ,
           but
           for
           the
           honour
           of
           Idols
           .
           He
           ,
           therefore
           ,
           sutably
           to
           the
           exigence
           of
           that
           time
           ,
           urged
           the
           second
           command
           with
           a
           kind
           of
           Mosaick
           strictness
           ;
           and
           declamed
           against
           all
           Statuaries
           and
           Painte●…
           ,
           as
           Artists
           of
           the
           Common-wealth
           of
           darkness
           .
        
         
           But
           ,
           a
           Reason
           there
           is
           ,
           in
           that
           command
           ,
           which
           doth
           always
           oblige
           ,
           and
           the
           force
           of
           it
           reacheth
           to
           mankind
           .
           Two
           things
           ,
           I
           suppose
           ,
           are
           perpetually
           forbidden
           by
           it
           .
        
         
           The
           first
           is
           ,
           the
           making
           of
           any
           Image
           of
           any
           false
           God
           ,
           and
           the
           honouring
           of
           it
           ,
           in
           that
           quality
           ,
           when
           it
           is
           made
           .
           I
           say
           in
           that
           quality
           ,
           for
           it
           is
           not
           unlawful
           to
           carve
           or
           paint
           the
           Images
           of
           false
           gods
           ,
           by
           way
           of
           story
           ,
           or
           in
           order
           to
           the
           exposing
           of
           them
           in
           the
           particulars
           in
           which
           they
           are
           ridiculous
           ;
           or
           to
           value
           
           them
           ,
           if
           they
           be
           ancient
           ,
           and
           done
           by
           good
           hands
           ,
           as
           rarities
           of
           price
           ;
           and
           he
           hath
           little
           of
           judgment
           or
           charity
           ,
           who
           condemns
           every
           Antiquary
           as
           an
           Idolater
           .
           The
           Genevians
           have
           ,
           usually
           ,
           here
           ,
           in
           their
           Houses
           ,
           the
           Pictures
           of
           Calvin
           and
           Luther
           ,
           and
           such
           others
           ,
           together
           with
           those
           of
           the
           Pope
           and
           the
           Devil
           ,
           spending
           vainly
           ,
           their
           breath
           against
           the
           Light
           which
           they
           had
           set
           up
           .
           And
           we
           suffer
           ,
           in
           England
           ,
           the
           Pictures
           of
           false
           gods
           in
           the
           Ovid
           of
           Mr.
           Sandys
           ,
           as
           well
           as
           they
           do
           ,
           in
           Italy
           ,
           the
           Images
           of
           Cartari
           .
        
         
           The
           second
           thing
           is
           ,
           the
           attempting
           the
           representation
           of
           the
           true
           God
           ,
           and
           the
           worshipping
           of
           it
           as
           his
           Image
           .
           I
           say
           the
           attempting
           of
           it
           ,
           to
           avoid
           the
           Cavil
           of
           the
           Author
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ;
           for
           he
           mocketh
           at
           this
           ground
           of
           the
           command
           a
           ,
           namely
           ,
           because
           Gods
           infinite
           essence
           cannot
           be
           represented
           ,
           as
           a
           reason
           which
           idly
           establisheth
           a
           Law
           from
           the
           impossibility
           of
           the
           breaking
           of
           it
           .
           And
           he
           ,
           profanely
           ,
           compares
           it
           to
           the
           reason
           of
           the
           Monsieur
           ,
           who
           forbad
           his
           Bowyer
           to
           make
           him
           shafts
           of
           a
           Pigs
           Tail
           ,
           because
           no
           shafts
           could
           be
           made
           of
           it
           .
           And
           yet
           it
           is
           a
           reason
           insisted
           on
           by
           the
           very
           Catechism
           of
           the
           Council
           of
           Trent
           above-cited
           b
           .
           But
           who
           knows
           not
           that
           such
           an
           Image
           was
           forbidden
           not
           properly
           to
           be
           made
           or
           perfected
           ,
           but
           to
           be
           attempted
           to
           be
           made
           ;
           because
           the
           workman
           would
           fail
           in
           his
           attempt
           ,
           not
           only
           to
           his
           own
           shame
           ,
           but
           the
           dishonour
           of
           the
           true
           God
           ?
        
         
           The
           Idols
           of
           the
           Heathen
           might
           be
           represented
           :
           For
           being
           nothing
           but
           creatures
           of
           God
           ,
           or
           Phantasms
           ,
           the
           creatures
           of
           their
           brains
           ;
           they
           were
           capable
           of
           some
           resemblance
           .
           They
           appeared
           to
           the
           eye
           ,
           and
           in
           a
           Picture
           in
           the
           fancy
           ;
           and
           ,
           consequently
           ,
           might
           be
           imitated
           by
           mans
           Art.
           But
           the
           essence
           of
           God
           is
           like
           nothing
           that
           is
           finite
           ;
           neither
           like
           Man
           ,
           nor
           like
           the
           Heavens
           ,
           which
           latter
           Diodorus
           most
           falsly
           and
           
             
             irrationally
             maketh
             to
             be
             the
             God
             of
             Moses
             ;
             adding
             that
             therefore
             he
             forbad
             all
             Images
             of
             him
             in
             humane
             figure
             a
             ;
          
           whilst
           he
           forbad
           the
           likeness
           of
           any
           thing
           in
           the
           Heavens
           ,
           Earth
           ,
           or
           Waters
           .
           Nor
           can
           Gods
           essence
           so
           appear
           by
           it self
           ,
           as
           to
           shew
           its
           very
           self
           .
           We
           have
           a
           notion
           of
           God
           ,
           but
           no
           proper
           Idea
           of
           him
           ,
           for
           that
           importeth
           in
           the
           force
           of
           the
           word
           ,
           an
           object
           with
           its
           Imagery
           perceived
           in
           the
           brain
           .
           Hence
           the
           Synod
           of
           Nice
           it self
           did
           not
           favour
           any
           Images
           of
           the
           Divinity
           b
           .
        
         
           But
           ere
           I
           proceed
           further
           in
           this
           Argument
           ,
           I
           think
           it
           necessary
           to
           premise
           a
           distinction
           of
           Images
           ,
           and
           to
           consider
           how
           much
           or
           how
           little
           of
           the
           Idol
           is
           in
           each
           of
           them
           .
        
         
           Of
           Images
           then
           I
           consider
           four
           sorts
           ,
           taking
           the
           liberty
           to
           call
           them
           Images
           of
           Analogy
           ,
           of
           Memory
           ,
           of
           Representation
           ,
           of
           Presence
           .
        
         
           By
           Images
           of
           Analogy
           ,
           I
           mean
           such
           Objects
           as
           bear
           some
           Metaphorical
           proportion
           to
           some
           excellencies
           of
           God
           ,
           though
           they
           be
           not
           the
           proper
           Images
           ,
           Statues
           ,
           or
           Pictures
           of
           them
           .
           Such
           an
           Image
           was
           that
           of
           Jupiters
           ,
           remembred
           by
           Vignola
           in
           his
           Discourse
           of
           the
           five
           Orders
           in
           Building
           .
           He
           mentioneth
           there
           a
           Capital
           ,
           in
           which
           were
           the
           Images
           of
           four
           Eagles
           instead
           of
           Stalks
           ;
           and
           instead
           of
           Fruits
           and
           Flowers
           ,
           four
           Jupiters
           faces
           with
           Thunderbolts
           under
           them
           .
           A
           Representation
           this
           may
           be
           judged
           of
           the
           power
           ,
           piercing
           eye
           ,
           quick
           execution
           of
           will
           ,
           in
           their
           own
           Jove
           ,
           in
           the
           four
           Quarters
           of
           the
           World.
           Such
           an
           Analogical
           Image
           of
           the
           true
           God
           do
           some
           Papists
           c
           esteem
           ,
           the
           Statue
           or
           Picture
           of
           an
           aged
           man
           ,
           whose
           years
           and
           experience
           ,
           are
           apt
           to
           signifie
           the
           Eternity
           and
           Wisdom
           of
           God
           ;
           and
           that
           of
           a
           Dove
           ,
           to
           signifie
           his
           purity
           and
           simplicity
           ,
           in
           a
           manner
           suitable
           to
           our
           conception
           .
           In
           both
           these
           Instances
           ,
           I
           think
           they
           are
           mistaken
           .
           Daniel
           (
           as
           
           shall
           be
           shewed
           in
           the
           last
           Chapter
           )
           did
           not
           mean
           the
           Godhead
           ,
           or
           the
           Father
           ,
           by
           the
           
             Ancient
             of
             Days
          
           .
           Neither
           ought
           his
           transient
           Vision
           which
           had
           something
           humane
           mixt
           with
           it
           ,
           be
           made
           a
           standing-pattern
           in
           Religion
           .
           Such
           Visions
           being
           impressed
           on
           the
           fancy
           ,
           could
           not
           be
           there
           represented
           without
           some
           earthly
           Imagery
           ,
           which
           the
           enlightned
           reason
           of
           the
           Prophet
           could
           separate
           from
           the
           Diviner
           part
           ,
           which
           is
           the
           thing
           principally
           intended
           .
           Now
           to
           bring
           the
           whole
           scene
           with
           its
           glory
           and
           its
           imperfection
           ,
           before
           the
           eyes
           of
           the
           people
           ,
           in
           Gods
           standing-worship
           ,
           is
           to
           confound
           in
           their
           Imaginations
           ,
           things
           sacred
           and
           secular
           ,
           and
           to
           adulterate
           their
           Devotion
           .
           Then
           for
           the
           Image
           of
           a
           Dove
           ,
           the
           Text
           in
           the
           Gospels
           proveth
           no
           more
           ,
           than
           that
           the
           Spirit
           imitated
           the
           gentle
           hovering
           of
           that
           Bird
           :
           And
           the
           learned
           think
           it
           did
           so
           in
           the
           appearance
           of
           a
           bright
           cloud
           ,
           hovering
           with
           gentle
           motion
           over
           the
           waters
           ,
           and
           the
           Person
           of
           our
           Lord
           baptized
           in
           them
           .
        
         
           It
           is
           plain
           by
           the
           words
           of
           St.
           Austine
           b
           ,
           that
           he
           thought
           it
           Idolatrous
           to
           contemplate
           God
           in
           our
           mind
           ,
           according
           to
           the
           extent
           of
           those
           expressions
           which
           we
           use
           in
           speaking
           of
           him
           .
           And
           the
           like
           certainly
           he
           judged
           of
           contemplating
           God
           according
           to
           Dreams
           and
           Visions
           ,
           which
           are
           partly
           humane
           ,
           and
           partly
           divine
           .
           Thus
           then
           that
           great
           Light
           of
           Africa
           discourseth
           :
           
             We
             believe
             —
             that
             [
             Christ
             ]
             sitteth
             at
             the
             right
             hand
             of
             the
             Father
             .
             Yet
             thence
             are
             we
             not
             to
             think
             that
             the
             Father
             is
             circumscribed
             with
             humane
             form
             ,
             so
             as
             to
             occur
             to
             our
             mind
             contemplating
             of
             him
             as
             one
             that
             has
             a
             right
             and
             a
             left
             hand
             ,
             or
             as
             one
             sitting
             with
             bended
             knees
             ;
             left
             we
             fall
             into
             that
             sacriledg
             for
             which
             the
             Apostle
             condemneth
             those
             who
             turned
             the
             glory
             of
             the
             Incorruptible
             God
             into
             the
             similitude
             of
             corruptible
             man.
             Such
             a
             Statue
             
             is
             not
             without
             impiety
             ,
             erected
             to
             God
             in
             a
             Christian
             Temple
             ,
             much
             more
             in
             the
             heart
             ,
             where
             the
             Temple
             of
             God
             is
             truly
             situate
             ,
             if
             it
             be
             purged
             from
             earthly
             concupiscence
             and
             error
             .
          
        
         
           St.
           Austin
           then
           (
           as
           Spalatensis
           a
           reflecteth
           on
           these
           words
           )
           would
           have
           advised
           that
           the
           Visions
           of
           Daniel
           ,
           and
           other
           of
           that
           nature
           ,
           produced
           by
           Bellarmine
           ,
           should
           be
           contemplated
           with
           the
           mind
           ,
           and
           not
           be
           pictured
           ,
           especially
           in
           Churches
           ;
           that
           they
           should
           be
           resolved
           into
           their
           
             true
             signification
             ,
             and
             not
             impressed
             upon
             the
             brain
             ;
             lest
             through
             the
             Picture
             of
             an
             Old
             man
             ,
             or
             Dove
             ,
             the
             defects
             of
             Age
             ,
             wings
             and
             bill
             ,
             possess
             the
             imagination
             .
          
        
         
           There
           is
           danger
           in
           using
           any
           Images
           of
           Animals
           ,
           as
           Statues
           or
           Pictures
           of
           God
           ;
           for
           they
           will
           be
           made
           not
           Images
           only
           of
           Analogy
           ,
           but
           of
           representation
           ,
           by
           the
           ignorant
           ;
           whilst
           shape
           and
           life
           are
           personally
           set
           forth
           .
           But
           there
           is
           not
           so
           great
           danger
           in
           the
           Images
           of
           things
           without
           life
           ,
           especially
           if
           they
           be
           flat
           Pictures
           ,
           not
           Protuberant
           Statues
           ,
           nor
           Pictures
           which
           the
           Artist
           hath
           expressed
           with
           roundness
           .
           The
           worse
           and
           the
           more
           flat
           the
           work
           is
           ,
           the
           less
           danger
           there
           is
           of
           its
           abuse
           .
           Titian
           hath
           painted
           the
           Virgin
           and
           the
           Child
           Jesus
           so
           very
           roundly
           ,
           that
           (
           as
           Sir
           
             Henry
             Wotton
          
           a
           very
           good
           judg
           both
           of
           the
           pictures
           and
           dispositions
           of
           men
           ,
           saith
           b
           of
           it
           )
           a
           man
           knows
           not
           whether
           to
           call
           it
           a
           piece
           of
           Sculpture
           of
           Picture
           .
        
         
           In
           some
           kinds
           of
           Pictures
           ,
           if
           there
           be
           found
           analogy
           ,
           and
           that
           analogy
           be
           discreetly
           expressed
           [
           as
           by
           the
           name
           Jehovah
           ,
           or
           according
           to
           the
           Jewish
           modesty
           ,
           Adonai
           ,
           incircled
           with
           clouds
           and
           rays
           of
           glorious
           Light
           ;
           ]
           I
           know
           no
           sin
           in
           the
           making
           of
           it
           ,
           or
           contemplating
           in
           it
           ,
           in
           a
           Metaphorical
           way
           ,
           some
           of
           the
           Perfections
           of
           the
           infinite
           God
           ,
           in
           such
           manner
           expressed
           .
           A
           devout
           man
           would
           not
           put
           a
           Paper
           with
           such
           an
           impression
           ,
           
           to
           vile
           uses
           :
           He
           would
           think
           it
           fitter
           for
           his
           Closet
           than
           for
           his
           Chamber
           of
           Grimaces
           ;
           though
           he
           would
           not
           think
           it
           the
           representation
           of
           God
           ,
           or
           give
           it
           Divine
           honour
           ,
           by
           inward
           estimation
           ,
           or
           outward
           signs
           .
        
         
           By
           Images
           of
           memory
           ,
           I
           mean
           such
           Objects
           as
           contain
           in
           them
           no
           analogy
           to
           the
           Divine
           Perfections
           ,
           nor
           any
           pretended
           representation
           of
           them
           ;
           but
           yet
           are
           apt
           to
           put
           us
           in
           mind
           of
           God
           ,
           being
           erected
           as
           Pillars
           or
           Monuments
           in
           places
           where
           he
           has
           done
           some
           great
           and
           excellent
           work
           .
           Such
           was
           the
           Pillar
           of
           Jacob
           ;
           and
           in
           the
           making
           of
           such
           there
           is
           no
           unlawfulness
           ;
           nor
           in
           exhibiting
           before
           them
           such
           signs
           of
           honour
           as
           are
           proper
           to
           be
           shewed
           before
           a
           monument
           of
           Divine
           Wisdom
           ,
           Power
           ,
           or
           Goodness
           ;
           unless
           in
           times
           and
           places
           where
           other
           such
           Statues
           are
           erected
           to
           false
           gods
           ,
           and
           the
           erection
           and
           honour
           of
           them
           ,
           is
           by
           common
           construction
           ,
           the
           mark
           of
           their
           Worshippers
           .
           Such
           Images
           of
           memory
           are
           often
           exhibited
           by
           God
           himself
           .
           Such
           was
           the
           pillar
           of
           Salt
           ,
           into
           which
           the
           body
           of
           Lots
           Wife
           was
           converted
           ;
           a
           pillar
           of
           Remembrance
           of
           Gods
           justice
           ,
           and
           of
           admonition
           to
           them
           who
           look
           back
           towards
           the
           pollutions
           which
           they
           have
           escaped
           .
           Such
           was
           the
           adust
           earth
           which
           Solinus
           speaks
           of
           ,
           in
           those
           places
           where
           the
           inhabitants
           of
           Sodom
           were
           destroyed
           by
           Sulphureous
           flames
           from
           Heaven
           :
           though
           it
           was
           no
           pillar
           ,
           yet
           was
           it
           a
           monument
           of
           Divine
           power
           ,
           and
           severity
           towards
           their
           unnatural
           lusts
           .
           And
           he
           that
           carves
           ,
           engraves
           ,
           or
           paints
           these
           holy
           Histories
           ,
           may
           be
           an
           useful
           Artist
           .
        
         
           By
           Images
           of
           Representation
           ,
           I
           mean
           Statues
           or
           Pictures
           made
           by
           art
           ,
           with
           intent
           to
           exhibit
           the
           likeness
           of
           the
           person
           .
           The
           making
           and
           worshipping
           such
           Images
           of
           him
           ,
           God
           himself
           condemneth
           ;
           appealing
           to
           the
           world
           ,
           whether
           there
           be
           any
           thing
           in
           nature
           to
           which
           he
           can
           be
           resembled
           .
           Such
           a
           Representation
           is
           
           undue
           ,
           though
           made
           according
           to
           the
           best
           pattern
           in
           the
           visible
           world
           ;
           and
           much
           more
           if
           it
           be
           made
           in
           viler
           ,
           and
           as
           the
           Heathen
           were
           wont
           to
           do
           ,
           in
           the
           Images
           of
           Priapus
           and
           Attis
           a
           ,
           in
           immoral
           figures
           .
           And
           the
           Worshipper
           who
           gives
           to
           it
           veneration
           as
           to
           an
           Image
           of
           God
           ,
           does
           highly
           dishonour
           him
           ,
           by
           changing
           his
           essential
           glory
           into
           such
           similitudes
           .
           And
           it
           is
           not
           so
           ignominious
           for
           Caesar
           to
           be
           painted
           in
           the
           similitude
           of
           an
           Ass
           ,
           or
           of
           the
           worst
           Monster
           in
           the
           Sculptures
           of
           Licetus
           ,
           as
           for
           God
           to
           be
           represented
           in
           the
           pretended
           likeness
           of
           his
           Deity
           ,
           by
           David
           or
           Solomon
           .
           Such
           Images
           ,
           therefore
           ,
           the
           Council
           of
           Trent
           expresly
           disowneth
           ,
           professing
           the
           spirituality
           ,
           invisibility
           ,
           and
           infinity
           of
           God
           ,
           which
           nothing
           visible
           can
           represent
           .
           By
           such
           Images
           (
           as
           rightly
           b
           S.
           Athanasius
           )
           the
           mean
           Arts
           of
           the
           Painter
           and
           Statuary
           are
           exalted
           above
           the
           Maker
           of
           this
           beautiful
           Universe
           .
           Remarkable
           ,
           here
           ,
           is
           that
           of
           Pliny
           ,
           as
           the
           sense
           of
           a
           very
           Atheist
           .
           
             It
             is
             a
             weakness
             (
             said
             he
             )
             to
             search
             after
             the
             Effigies
             or
             Form
             of
             God
             c
             .
             Whoever
             is
             God
             (
             if
             there
             be
             any
             other
             than
             Nature
             )
             he
             is
             every-where
             ,
             all
             sense
             ,
             all
             sight
             ,
             all
             hearing
             ,
             all
             soul
             ,
             all
             spirit
             ,
             All
             Himself
             .
          
        
         
           By
           Images
           of
           Presence
           ,
           I
           mean
           Pictures
           or
           Statues
           fram'd
           and
           honour'd
           as
           places
           of
           the
           especial
           residence
           and
           nighness
           of
           the
           Divine
           Power
           .
           Such
           I
           have
           shew'd
           the
           Statues
           of
           the
           Heathen
           to
           be
           .
           I
           know
           not
           whether
           they
           judg'd
           them
           to
           resemble
           Jupiter
           or
           
             Juno
             ,
             Mars
          
           or
           Venus
           (
           for
           the
           resemblance
           has
           been
           generally
           such
           as
           pleas'd
           the
           Statuary
           or
           Painter
           )
           :
           but
           it
           is
           certain
           that
           they
           esteem'd
           them
           Shechinah's
           of
           God
           ,
           or
           Daemons
           .
           The
           Poet
           d
           describeth
           the
           Roman
           Empire
           as
           forsaken
           by
           its
           Coelestial
           Patrons
           ,
           when
           he
           representeth
           them
           flying
           from
           their
           Altars
           and
           Temples
           .
           And
           the
           Ambrachienses
           (
           in
           Livy
           e
           )
           complaining
           in
           the
           
           Senate
           against
           
             Fulvius
             Nobilior
          
           ,
           who
           had
           spoil'd
           their
           Temples
           and
           Images
           ;
           protest
           with
           lamentation
           ,
           That
           they
           had
           no
           Gods
           left
           them
           whom
           they
           might
           adore
           ,
           and
           to
           whom
           they
           might
           present
           their
           requests
           .
           And
           the
           Oracle
           at
           Delphos
           confess'd
           to
           Augustus
           ,
           That
           it
           was
           a
           vain
           thing
           for
           any
           thenceforth
           to
           repair
           thither
           ,
           because
           a
           an
           Hebrew
           Child
           had
           commanded
           the
           Daemon
           back
           to
           Hell.
           And
           sometimes
           in
           their
           superstitious
           folly
           ,
           they
           chain'd
           down
           their
           Statues
           ,
           that
           their
           gods
           might
           not
           remove
           .
        
         
           Now
           such
           Images
           are
           condemned
           by
           S.
           Paul
           ,
           who
           ,
           by
           telling
           the
           Gentiles
           ,
           that
           God
           dwelt
           not
           in
           Temples
           made
           with
           hands
           ;
           did
           both
           intimate
           that
           they
           thought
           them
           his
           Mansion-houses
           ,
           and
           plainly
           reprove
           their
           erroneous
           practice
           .
        
         
           The
           making
           of
           such
           Houses
           or
           Statues
           of
           Presence
           to
           the
           Infinite
           Godhead
           ,
           which
           filleth
           all
           things
           ,
           and
           operateth
           when
           and
           where
           it
           pleaseth
           b
           ,
           is
           an
           high
           presumption
           ;
           a
           confinement
           of
           the
           Deity
           ,
           or
           his
           operation
           ,
           by
           our
           will
           and
           fancy
           .
           Wherefore
           the
           worship
           of
           them
           ,
           being
           the
           worship
           of
           an
           object
           for
           Gods
           Shechinah
           ,
           which
           is
           not
           his
           Shechinah
           ,
           is
           idolatrous
           ,
           or
           a
           robbing
           of
           the
           Creator
           ,
           by
           paying
           homage
           to
           the
           Creature
           .
        
         
           Of
           the
           like
           Idolatry
           are
           they
           guilty
           ,
           who
           pretend
           to
           some
           kinds
           of
           natural
           Magic
           .
           They
           think
           God
           has
           put
           certain
           signatures
           on
           his
           creatures
           ,
           or
           suffer'd
           such
           to
           be
           put
           on
           them
           by
           Art
           ,
           as
           tokens
           of
           his
           miraculous
           operation
           by
           them
           .
           Thus
           did
           the
           Author
           of
           that
           Book
           which
           the
           credulous
           Camillus
           c
           believeth
           to
           be
           Solomons
           .
           He
           thought
           that
           a
           stone
           ,
           with
           the
           figure
           of
           a
           man
           sitting
           on
           a
           Plough
           with
           a
           little
           neck
           ,
           and
           long
           beard
           ,
           with
           four
           men
           lying
           in
           his
           neck
           ,
           and
           a
           Fox
           in
           one
           hand
           ,
           and
           a
           Vultur
           in
           another
           ;
           being
           hanged
           about
           ones
           neck
           ,
           would
           be
           efficacious
           to
           the
           fruitfulness
           
           of
           Plantations
           ,
           and
           the
           finding
           of
           Treasures
           .
           Now
           by
           what
           other
           name
           can
           we
           truly
           call
           that
           Trust
           he
           placed
           in
           such
           Figures
           ,
           than
           that
           of
           Superstitious
           and
           Idolatrous
           Hope
           ,
           whilst
           God
           was
           no
           more
           present
           at
           them
           ,
           than
           at
           the
           most
           formless
           stone
           in
           the
           streets
           ,
           unless
           by
           his
           Malediction
           ?
        
         
           And
           Protestants
           have
           a
           suspition
           of
           some
           such
           Trust
           (
           though
           not
           put
           in
           an
           Image
           of
           the
           Godhead
           ,
           forbidden
           at
           Trent
           )
           yet
           put
           in
           the
           creatures
           consecrated
           in
           the
           Roman
           Church
           ;
           whilst
           they
           set
           them
           apart
           in
           such
           forms
           as
           this
           :
           
             Bless
             and
             sanctifie
             this
             creature
             ,
             that
          
           
           
             by
             it
          
           [
           that
           is
           ,
           sure
           ,
           by
           thy
           virtue
           in
           it
           ]
           
             Devils
             may
             repell'd
             ,
             and
             Tempests
             scatter'd
             .
          
        
      
       
         
         
           
             CHAP.
             XII
          
           .
           Of
           the
           Idolatry
           charged
           on
           the
           Papists
           in
           the
           worship
           of
           Images
           .
        
         
           
             PART
             .
             1.
             
             
               Of
               the
               worship
               of
               the
               Image
               of
               Christ.
               
            
          
           
             THUS
             much
             ,
             then
             ,
             of
             the
             Image
             of
             the
             Godhead
             ,
             or
             of
             God
             the
             Father
             and
             its
             worship
             .
             I
             pass
             to
             the
             consideration
             of
             an
             Image
             ,
             the
             making
             and
             veneration
             of
             which
             ,
             admitteth
             of
             more
             apology
             ,
             That
             of
             the
             Word
             Incarnate
             .
          
           
             This
             Image
             has
             been
             made
             ,
             sometimes
             by
             way
             of
             Analogy
             ,
             and
             sometimes
             by
             way
             of
             Representation
             .
             An
             Analogical
             Picture
             of
             Christ
             was
             made
             by
             Paulinus
             ,
             who
             caus'd
             him
             to
             be
             figur'd
             in
             the
             form
             of
             a
             Lamb
             ,
             as
             a
             type
             of
             his
             meek
             and
             innocent
             sufferings
             .
             A
             Picture
             harmless
             in
             it self
             ,
             as
             the
             creature
             whence
             't
             was
             taken
             ;
             yet
             apt
             to
             beget
             ,
             in
             weak
             and
             foolish
             minds
             ,
             not
             the
             meer
             notion
             of
             Christs
             humility
             and
             innocence
             ,
             but
             a
             phantasm
             of
             him
             in
             the
             form
             of
             a
             beast
             .
             Wherefore
             ,
             though
             this
             way
             of
             painting
             Christ
             was
             most
             usual
             before
             the
             sixth
             Synod
             ,
             or
             third
             Council
             of
             Constantinople
             ;
             yet
             the
             Fathers
             of
             that
             Council
             saw
             reason
             to
             forbid
             it
             a
             ,
             and
             to
             require
             the
             Governours
             of
             the
             Church
             to
             take
             care
             for
             the
             future
             ,
             that
             the
             Image
             of
             Christ
             might
             be
             expressed
             in
             human
             portraict
             .
          
           
             And
             ,
             in
             such
             Form
             ,
             some
             Pictures
             of
             Christ
             might
             have
             place
             in
             Churches
             in
             the
             Sixth
             or
             Seventh
             Centuries
             .
             But
             Statues
             ,
             it
             may
             be
             ,
             were
             not
             so
             soon
             received
             as
             Pictures
             ;
             and
             it
             is
             manifest
             ,
             that
             in
             the
             earlier
             
             times
             of
             St.
             Austin
             ,
             they
             were
             no
             part
             of
             the
             Inventory
             of
             the
             Church
             .
             For
             after
             this
             manner
             it
             is
             that
             he
             argueth
             against
             the
             Heathens
             ,
             where
             he
             Commenteth
             on
             those
             words
             of
             
               David
               ,
               The
               Idols
               of
               the
               Gentiles
               are
               silver
               and
               gold
               the
               work
               of
               mens
               hands
               .
            
             
               They
               (
               saith
               he
               )
               worship
               that
               which
               themselves
               made
               of
               Gold
               and
               Silver
               .
               For
               our selves
               we
               indeed
               have
               many
               Utensils
               of
               this
               matter
               or
               metal
               which
               we
               use
               in
               the
               celebration
               of
               the
               holy
               Sacraments
               .
               And
               being
               consecrated
               ,
               they
               are
               called
               holy
               in
               honour
               of
               him
               ,
               whom
               to
               our
               souls
               health
               we
               serve
               by
               them
               .
               And
               we
               must
               confess
               these
               instruments
               or
               vessels
               are
               the
               work
               of
               mens
               hands
               ;
               but
               have
               they
               mouths
               and
               speak
               not
               ,
               eyes
               and
               see
               not
               ?
               do
               we
               pray
               to
               them
               ;
               though
               in
               the
               use
               of
               them
               we
               supplicate
               God
               ?
            
          
           
             However
             ,
             seeing
             Christ
             was
             made
             in
             the
             form
             of
             a
             man
             ,
             I
             know
             not
             why
             that
             form
             which
             appeared
             to
             the
             eye
             might
             not
             be
             painted
             by
             St.
             Luke
             himself
             without
             any
             immoral
             stain
             to
             his
             Pencil
             .
             He
             that
             found
             no
             fault
             with
             the
             Image
             of
             Caesar
             stamped
             on
             his
             Coin
             ,
             hath
             said
             nothing
             which
             forbiddeth
             his
             own
             representation
             ;
             with
             respect
             ,
             I
             mean
             ,
             to
             his
             state
             of
             manhood
             here
             on
             earth
             .
             For
             that
             is
             not
             pretended
             to
             be
             the
             picture
             or
             image
             of
             God-man
             ,
             any
             more
             than
             the
             image
             of
             any
             of
             the
             Caesars
             ,
             is
             pretended
             to
             be
             the
             picture
             of
             their
             souls
             ;
             but
             it
             is
             the
             external
             resemblance
             of
             so
             much
             of
             his
             person
             as
             was
             visible
             in
             flesh
             .
          
           
             The
             Controversie
             then
             is
             not
             so
             much
             about
             the
             making
             as
             about
             the
             worshipping
             of
             the
             Image
             of
             Christ
             ,
             either
             as
             his
             Image
             in
             his
             state
             on
             earth
             ,
             or
             which
             seemeth
             very
             absurd
             ,
             as
             his
             portraict
             now
             in
             Glory
             .
             For
             though
             the
             signs
             of
             his
             Passion
             may
             prepare
             us
             for
             Prayers
             ,
             yet
             the
             addresses
             themselves
             are
             made
             to
             him
             as
             he
             is
             glorious
             in
             the
             Heavens
             ,
             where
             his
             estate
             is
             unduly
             typified
             by
             a
             Crucifix
             which
             representeth
             
             him
             in
             Golgotha
             ,
             and
             not
             in
             triumph
             at
             Gods
             right
             hand
             ,
             where
             his
             brightness
             cannot
             be
             expressed
             by
             a
             pencil
             of
             light
             it self
             ;
             though
             one
             very
             lately
             reviving
             the
             error
             of
             the
             Manichees
             ,
             hath
             made
             the
             Sun
             ,
             his
             Throne
             ,
             and
             the
             right
             hand
             of
             God
             *
             .
          
           
             The
             Crucifix
             was
             made
             of
             old
             ,
             and
             admitted
             into
             private
             houses
             ,
             and
             at
             last
             into
             Churches
             .
             But
             it
             was
             first
             used
             as
             a
             Picture
             for
             the
             help
             of
             memory
             ,
             not
             as
             a
             statue
             in
             formal
             place
             ,
             on
             a
             Pedestal
             ,
             at
             which
             it
             might
             be
             worshipped
             .
             Hear
             in
             this
             matter
             St.
             Gregory
             the
             great
             ,
             a
             man
             of
             some
             insight
             into
             the
             practice
             of
             the
             Church
             .
             This
             is
             part
             of
             his
             Letter
             to
             Secundinus
             a
             .
             
               We
               have
               sent
               to
               you
               Images
               ,
               —
               and
               we
               do
               not
               amiss
               ,
               if
               by
               visible
               things
               we
               represent
               things
               not
               seen
               .
               —
               I
               am
               perswaded
               that
               you
               desire
               not
               the
               image
               of
               Christ
               with
               intent
               to
               worship
               it
               as
               a
               God
               ,
               but
               that
               by
               remembrance
               of
               the
               Son
               of
               God
               ,
               you
               may
               be
               more
               warmed
               in
               his
               love
               whose
               image
               you
               think
               you
               look
               upon
               .
               And
               for
               our selves
               ,
               we
               are
               not
               prostrate
               before
               it
               as
               before
               a
               God
               ,
               but
               we
               worship
               him
               whom
               we
               call
               to
               mind
               by
               his
               Image
               ,
               not
               as
               born
               or
               crucified
               ,
               but
               as
               sitting
               on
               his
               Throne
               .
               And
               whilst
               the
               Picture
               ,
               like
               a
               writing
               ,
               brings
               to
               our
               memory
               the
               Son
               of
               God
               ,
               it
               either
               rejoyceth
               our
               mind
               with
               the
               Resurrection
               of
               Christ
               ,
               or
               asswageth
               it
               by
               his
               Passion
               .
            
          
           
             The
             same
             St.
             Gregory
             b
             ,
             when
             Serenus
             Bishop
             of
             Marseille
             ,
             had
             in
             an
             holy
             zeal
             broken
             those
             Images
             which
             he
             saw
             adored
             ,
             
               does
               wish
               he
               had
               not
               broken
               them
               ,
               but
               that
               preventing
               the
               worship
               of
               them
               ,
               he
               had
               still
               retained
               them
               as
               Historical
               Monuments
               helpful
               to
               the
               memories
               of
               the
               vulgar
               .
            
             I
             am
             not
             against
             any
             thing
             which
             may
             be
             serviceable
             as
             an
             help
             to
             devotion
             .
             Men
             stand
             enough
             in
             need
             .
             But
             there
             are
             better
             helps
             by
             far
             than
             these
             :
             And
             in
             the
             Church
             
             which
             is
             the
             house
             of
             oral
             and
             living
             instruction
             ,
             they
             serve
             not
             much
             further
             than
             for
             ornament
             ,
             unless
             the
             Lay-people
             come
             and
             view
             them
             attentively
             before
             the
             beginning
             of
             publick
             service
             .
             After
             that
             ,
             the
             Objects
             which
             cause
             the
             eye
             to
             gaze
             ,
             prevent
             too
             much
             the
             attention
             of
             the
             ear
             .
             And
             yet
             to
             say
             with
             men
             who
             run
             into
             extremes
             ,
             that
             Devotional
             Pictures
             are
             no
             helps
             to
             excite
             memory
             and
             passion
             ,
             is
             to
             forget
             that
             they
             are
             called
             mute
             Poems
             ;
             to
             speak
             against
             common
             sense
             ;
             and
             to
             impute
             less
             to
             a
             Crucifix
             than
             to
             the
             Tomb
             of
             our
             friend
             ,
             or
             to
             a
             thread
             on
             our
             finger
             .
             They
             may
             be
             useful
             as
             Monitors
             in
             a
             Christian
             Commonwealth
             where
             their
             worship
             is
             plainly
             and
             frequently
             forbidden
             ,
             and
             by
             all
             understood
             to
             be
             so
             prohibited
             .
             And
             it
             was
             high
             superstition
             in
             those
             who
             in
             our
             late
             unhappy
             Revolutions
             ,
             defaced
             such
             Pictures
             and
             brake
             down
             such
             Crosses
             as
             Authority
             had
             suffered
             to
             remain
             entire
             ,
             whilst
             it
             forbad
             the
             worship
             of
             them
             ;
             and
             was
             in
             that
             particular
             so
             well
             obeyed
             that
             none
             of
             them
             (
             it
             may
             be
             )
             ever
             knew
             one
             man
             of
             the
             Communion
             of
             the
             Church
             of
             England
             to
             have
             been
             prostrate
             before
             a
             Cross
             ,
             and
             in
             that
             posture
             to
             have
             spoken
             to
             it
             .
          
           
             In
             the
             Church
             of
             Rome
             there
             is
             greater
             pretence
             for
             that
             violence
             which
             vulgar
             Reformers
             presume
             to
             be
             holy
             .
             For
             the
             Council
             of
             Trent
             retaineth
             Images
             in
             Churches
             ,
             as
             Objects
             of
             Veneration
             ,
             and
             the
             practice
             both
             of
             Priests
             and
             people
             does
             strangely
             dilate
             the
             words
             of
             that
             Council
             .
             The
             Article
             of
             the
             Creed
             of
             Trent
             is
             this
             :
             
               I
               most
               firmly
               a
               profess
               ,
               that
               the
               Images
               of
               Christ
               ,
               and
               of
               the
               Mother
               of
               God
               ,
               always
               a
               Virgin
               ,
               as
               also
               those
               of
               other
               Saints
               are
               to
               be
               had
               and
               retained
               [
               especially
               in
               Churches
               b
               ]
               :
               and
               that
               due
               honour
               and
               veneration
               is
               to
               be
               given
               to
               them
               .
            
          
           
           
             
               Due
               honour
               and
               veneration
            
             are
             in
             themselves
             modest
             words
             :
             and
             where
             we
             admit
             the
             Pictures
             and
             Images
             of
             Christ
             ,
             we
             refuse
             not
             the
             honour
             which
             is
             due
             to
             them
             .
             We
             do
             not
             chuse
             to
             put
             them
             in
             vile
             places
             ,
             we
             do
             not
             use
             them
             in
             vile
             offices
             ;
             we
             esteem
             them
             as
             ornaments
             ;
             we
             value
             them
             as
             the
             Images
             of
             persons
             more
             honourable
             than
             our
             Prince
             or
             our
             Friend
             :
             We
             use
             them
             as
             Remembrancers
             of
             the
             great
             mystery
             of
             mans
             Redemption
             which
             we
             cannot
             too
             frequently
             be
             reminded
             of
             .
             We
             condemn
             the
             indiscreet
             zeal
             of
             our
             late
             pretended
             Reformers
             ,
             who
             judged
             him
             worthy
             sequestration
             who
             
               had
               kept
               a
               Picture
               of
               Christ
               in
               his
               Parlour
               ,
               and
               confessed
               it
               was
               to
               put
               him
               in
               mind
               of
               his
               Saviour
               *
               .
            
          
           
             We
             honour
             such
             Pictures
             in
             a
             negative
             sense
             ,
             by
             being
             unwilling
             to
             have
             them
             contemned
             .
             We
             think
             them
             not
             fit
             to
             be
             placed
             in
             the
             Pavements
             of
             Churches
             ,
             where
             (
             as
             St.
             Bernard
             in
             his
             Apology
             to
             
               Guilielmus
               Abbas
            
             complaineth
             )
             they
             are
             trodden
             under
             foot
             .
             Where
             people
             spit
             into
             the
             mouth
             of
             the
             Image
             of
             an
             Angel
             ,
             and
             tear
             the
             face
             of
             the
             Image
             of
             a
             Saint
             ,
             with
             their
             clouted
             shoon
             .
             We
             observe
             and
             commend
             the
             discretion
             of
             many
             Romish
             Synods
             ,
             since
             that
             of
             Trent
             c
             ,
             which
             have
             made
             Laws
             against
             lascivious
             ,
             improper
             ,
             fabulous
             ,
             absurd
             Images
             .
             We
             inveigh
             not
             against
             the
             first
             Council
             of
             Milan
             d
             for
             requiring
             the
             Ordinary
             to
             summon
             Statuaries
             ,
             Engravers
             and
             Painters
             ;
             and
             to
             require
             them
             to
             use
             their
             art
             to
             the
             dignity
             of
             the
             Prototype
             .
             We
             condemn
             those
             Zealots
             among
             the
             Albigenses
             (
             if
             such
             there
             were
             )
             who
             are
             said
             ,
             in
             scorn
             ,
             to
             have
             framed
             deformed
             Images
             ,
             and
             to
             have
             dishonoured
             the
             Virgin
             in
             a
             monstrous
             statue
             with
             one
             eye
             e
             .
             The
             zeal
             of
             the
             Church
             of
             England
             has
             been
             much
             more
             temperate
             and
             discreet
             ,
             and
             so
             (
             God
             be
             thanked
             )
             it
             continues
             at
             this
             day
             .
             It
             is
             not
             rude
             to
             any
             thing
             set
             
             apart
             for
             Gods
             service
             :
             it
             would
             not
             have
             a
             consecrated
             Chalice
             quaffed
             in
             as
             a
             common
             Bowl
             ;
             it
             abhorreth
             the
             memory
             of
             Julian
             Prefect
             of
             the
             East
             ,
             and
             Uncle
             to
             the
             Apostate
             ,
             who
             shewed
             his
             irreverence
             towards
             the
             Eucharist
             ,
             by
             spurning
             and
             sitting
             upon
             the
             Communion-Plate
             of
             the
             great
             Church
             of
             Antioch
             .
          
           
             But
             the
             Council
             of
             Trent
             seemeth
             to
             mean
             something
             more
             than
             all
             this
             ,
             by
             its
             
               due
               honour
               and
               veneration
            
             .
             It
             doth
             not
             indeed
             mean
             absolute
             Latria
             ,
             or
             direct
             Divine
             honour
             to
             be
             exhibited
             to
             the
             Image
             it self
             .
             It
             hath
             otherwise
             explained
             it self
             ;
             and
             it
             condemneth
             such
             worship
             of
             them
             .
             It
             would
             not
             have
             the
             people
             
               believe
               a
               that
               there
               is
               any
               Divinity
               in
               them
               ,
               or
               virtue
               for
               which
               they
               should
               be
               worshipped
               ;
               or
               that
               any
               thing
               is
               to
               be
               asked
               of
               them
               ;
               or
               that
               trust
               is
               to
               be
               put
               in
               Images
               after
               the
               manner
               of
               the
               Gentiles
               .
            
             A
             like
             caution
             is
             given
             by
             the
             Synod
             of
             Cambray
             b
             .
             
               Let
               the
               people
               be
               taught
               ,
               saith
               a
               Decree
               of
               that
               Synod
               ,
               that
               there
               is
               no
               worship
               due
               to
               the
               Image
               ,
               either
               for
               the
               matter
               ,
               or
               the
               beauty
               ,
               or
               the
               price
               and
               value
               of
               its
               work
               ,
               or
               for
               any
               other
               thing
               which
               may
               be
               in
               the
               Artifice
               or
               substance
               of
               the
               Image
               ,
               but
               to
               the
               thing
               signified
               to
               which
               this
               worship
               and
               honour
               is
               especially
               referred
               .
               In
               like
               manner
               they
               are
               to
               be
               admonished
               ,
               that
               the
               mind
               of
               the
               person
               that
               prayeth
               ,
               or
               worshippeth
               ,
               is
               to
               be
               carried
               to
               the
               thing
               signified
               ,
               and
               not
               to
               the
               sign
               which
               neither
               hears
               ,
               nor
               sees
               ,
               nor
               perceives
               .
            
          
           
             And
             some
             of
             the
             Church
             of
             Rome
             do
             pursue
             this
             caution
             in
             their
             Manuals
             of
             instruction
             which
             they
             give
             to
             the
             people
             .
             And
             it
             would
             be
             very
             strange
             if
             they
             should
             herein
             have
             been
             defective
             ;
             seeing
             the
             very
             Heathens
             were
             not
             .
             
               We
               worship
               not
               (
               said
               they
               )
               the
               very
               Images
               themselves
               c
               ,
               but
               those
               whom
               they
               represent
               ,
               and
               to
               whose
               names
               they
               are
               sacred
               .
            
             
             
               H.
               T.
            
             in
             his
             Manual
             called
             the
             
               Abridgment
               of
               Christian
               Doctrine
            
             ,
             proposeth
             this
             Question
             d
             to
             his
             Disciple
             :
             Is
             it
             lawful
             to
             give
             any
             honour
             to
             the
             Images
             of
             Christ
             and
             his
             Saints
             ?
             And
             then
             he
             teacheth
             him
             to
             make
             this
             Answer
             :
             
               Yes
               ;
               an
               inferior
               or
               relative
               honour
               ,
               inasmuch
               as
               they
               represent
               unto
               us
               heavenly
               things
               ;
               but
               yet
               not
               Gods
               honour
               ,
               nor
               yet
               the
               honour
               due
               to
               his
               Saints
               .
            
          
           
             The
             same
             Author
             a
             while
             after
             ,
             propoundeth
             this
             Query
             :
             
               Do
               not
               Catholicks
               pray
               to
               Images
               and
               Relicks
               ?
               And
               then
               to
               this
               he
               answereth
               :
               No
               ,
               by
               no
               means
               :
               We
               pray
               before
               them
               indeed
               ,
               (
               to
               keep
               us
               from
               distraction
               ,
               and
               to
               help
               our
               memories
               in
               the
               expression
               and
               apprehension
               of
               Coelestial
               things
               )
               but
               not
               to
               them
               ;
               for
               we
               know
               well
               that
               they
               can
               neither
               see
               ,
               nor
               hear
               ,
               nor
               help
               us
               .
            
          
           
             There
             is
             some
             measure
             of
             sobriety
             in
             these
             words
             ;
             but
             some
             other
             of
             their
             writers
             ought
             to
             have
             had
             their
             Pens
             removed
             from
             them
             ,
             with
             as
             much
             reason
             as
             we
             take
             away
             the
             swords
             of
             madmen
             .
             Amongst
             them
             I
             reckon
             
               Cornelius
               Curtius
            
             the
             Augustinian
             .
             This
             Romanist
             thus
             spendeth
             some
             of
             the
             heat
             of
             his
             zeal
             a
             .
             
               I
               care
               not
               at
               all
               for
               
                 Luther
                 ,
                 Calvin
                 ,
                 Wickliff
              
               ,
               and
               that
               most
               filthy
               Magdeburgian
               sink
               of
               impudence
               and
               blasphemy
               .
               I
               say
               it
               ,
               and
               say
               it
               again
               ,
               that
               the
               most
               sacred
               Nails
               of
               our
               Redeemer
               do
               merit
               worship
               ,
               even
               the
               highest
               worship
               .
            
          
           
             But
             we
             have
             heard
             better
             things
             from
             the
             Council
             of
             Trent
             ,
             and
             some
             who
             follow
             it
             .
             And
             by
             such
             declarations
             their
             Church
             denieth
             to
             the
             Image
             it self
             the
             worship
             of
             the
             heart
             in
             Prayer
             ,
             Thanksgiving
             and
             trust
             ;
             and
             teacheth
             us
             to
             interpret
             the
             Forms
             used
             in
             their
             Letter
             to
             them
             ,
             as
             not
             to
             them
             directed
             b
             .
             Such
             a
             Form
             is
             that
             of
             ,
             Hail
             c
             
               holy
               Cross
               ,
               our
               only
               hope
               —
               the
               scepter
               of
               the
               Son
               ,
               —
               the
               Bed
               of
               Grace
               .
               —
               Increase
               
               righteousness
               in
               the
               pious
               ,
               and
               to
               the
               guilty
               vouchsafe
               pardon
               .
            
             All
             this
             it
             seems
             ,
             howsoever
             it
             soundeth
             ,
             must
             be
             meant
             not
             to
             the
             very
             matter
             and
             form
             of
             the
             Cross
             ,
             which
             *
             Dr.
             Bilson
             will
             have
             to
             be
             adored
             in
             the
             Church
             of
             Rome
             ,
             but
             only
             to
             Christ
             crucified
             .
             And
             this
             also
             I
             suppose
             they
             would
             suggest
             by
             the
             Cross
             pictured
             in
             their
             Books
             of
             Devotion
             ,
             and
             particularly
             in
             the
             front
             of
             their
             Missal
             of
             Paris
             c
             ,
             together
             with
             these
             words
             of
             the
             Apostle
             ,
             
               God
               forbid
               that
               I
               should
               glory
               save
               in
               the
               Cross
               of
               our
               Lord.
            
             Where
             St.
             Paul
             intended
             not
             to
             magnifie
             the
             wood
             of
             the
             Cross
             ,
             but
             the
             Sacrifice
             upon
             it
             .
             And
             this
             way
             of
             speaking
             used
             by
             the
             Apostle
             is
             followed
             in
             our
             Litany
             ,
             in
             which
             we
             desire
             of
             Christ
             deliverance
             by
             his
             Cross
             ,
             explaining
             it
             by
             his
             Passion
             .
          
           
             But
             still
             there
             are
             outward
             signs
             of
             Veneration
             given
             to
             the
             Image
             it self
             for
             Christs
             sake
             ;
             not
             indeed
             as
             brass
             ,
             or
             silver
             ,
             or
             gold
             ,
             or
             wood
             ,
             or
             stone
             ,
             or
             as
             a
             piece
             of
             excellent
             Art
             ;
             but
             yet
             as
             it
             relates
             to
             him
             ,
             and
             is
             his
             image
             .
             Given
             however
             they
             are
             to
             the
             image
             ,
             though
             they
             are
             ultimately
             referred
             to
             Christ.
             Due
             honour
             ,
             saith
             d
             the
             Council
             of
             Trent
             ,
             is
             to
             be
             given
             to
             them
             ,
             —
             and
             the
             honour
             which
             is
             given
             to
             them
             is
             referred
             to
             the
             Prototypes
             .
             
               We
               Christians
               (
               said
               Leontius
               in
               the
               Synod
               e
               of
               Nice
               )
               adoring
               the
               figure
               of
               the
               Cross
               ,
               honour
               not
               the
               nature
               of
               the
               wood
               ,
               but
               the
               sign
               ,
               and
               ring
               ,
               and
               image
               of
               Christ.
               And
               again
               ,
               f
               he
               that
               feareth
               God
               honoureth
               and
               adoreth
               Christ
               as
               the
               Son
               of
               God
               ,
               and
               the
               figure
               of
               his
               Cross
               ,
               and
               the
               images
               of
               his
               Saints
               .
            
             In
             Images
             (
             saith
             
               (
               g
            
             )
             the
             Synod
             of
             Bourges
             )
             we
             worship
             not
             the
             matter
             ,
             but
             him
             that
             was
             represented
             .
             As
             if
             it
             were
             one
             Act
             ,
             and
             the
             Image
             were
             worshipped
             together
             with
             Christs
             Godhead
             ,
             as
             is
             the
             Humanity
             ,
             by
             reason
             of
             its
             Personal
             union
             with
             it
             .
             They
             that
             speak
             thus
             ,
             have
             deprived
             themselves
             of
             the
             usual
             Evasion
             that
             the
             Church
             of
             
             Rome
             owneth
             one
             God
             only
             ,
             and
             therefore
             cannot
             by
             her
             own
             principle
             ,
             worship
             an
             Image
             with
             absolute
             Latria
             .
             For
             in
             the
             worship
             of
             that
             one
             God
             ,
             or
             the
             Divinity
             of
             Jesus
             Christ
             ,
             God-man
             ,
             they
             take
             in
             the
             worship
             of
             the
             Image
             or
             Relick
             ,
             as
             of
             a
             body
             made
             one
             with
             him
             .
             To
             that
             effect
             there
             are
             dangerous
             sayings
             in
             the
             second
             Synod
             of
             Nice
             ,
             related
             by
             Photius
             .
             It
             was
             there
             said
             by
             Adrian
             from
             Epiphanius
             Bishop
             of
             Constantia
             in
             Cyprus
             ,
             that
             a
             King
             having
             his
             Statue
             or
             Image
             is
             not
             presently
             two
             Kings
             ,
             but
             one
             together
             with
             his
             image
             *
             .
             It
             was
             there
             affirmed
             (
             though
             not
             particularly
             ,
             and
             in
             those
             words
             decreed
             )
             
               That
               by
               the
               worship
               of
               Images
               a
               ,
               which
               seems
               divided
               ,
               we
               are
               carried
               up
               undividedly
               unto
               the
               indivisible
               Deity
               .
               And
               again
               ,
               that
               in
               such
               worship
               b
               ,
               we
               are
               carried
               up
               into
               a
               certain
               unitive
               and
               conjunctive
               vision
               .
            
             As
             if
             we
             adhered
             to
             God
             by
             clinging
             with
             devout
             embraces
             to
             an
             Image
             made
             by
             humane
             Art.
             Yet
             this
             in
             effect
             is
             said
             by
             many
             of
             their
             Doctors
             ,
             who
             tell
             us
             that
             Latria
             is
             given
             to
             the
             Image
             not
             absolutely
             ,
             but
             relatively
             ,
             not
             by
             it self
             c
             but
             by
             accident
             ,
             as
             they
             are
             considered
             in
             conjunction
             with
             the
             Prototype
             ,
             and
             making
             one
             thing
             with
             it
             .
             Suarez
             himself
             d
             is
             one
             of
             these
             rash
             men
             ,
             and
             affirmeth
             
               that
               the
               Prototype
               in
               the
               Image
               ,
               and
               the
               Image
               for
               the
               Prototype
               may
               be
               adored
               with
               one
               interior
               and
               exterior
               Act.
               
            
             But
             amongst
             the
             Honourers
             of
             Images
             and
             Relicks
             ,
             there
             are
             not
             many
             sure
             who
             fly
             higher
             in
             their
             devotion
             than
             
               Cornelius
               Curtius
            
             .
             He
             does
             not
             say
             things
             we
             hear
             every
             day
             ,
             and
             therefore
             let
             us
             listen
             to
             him
             a
             while
             in
             this
             present
             Argument
             .
             
               Let
               us
               now
               see
               (
               saith
               that
               Idolizer
               of
               the
               Nails
               of
               the
               Cross
               e
               )
               what
               kind
               of
               Veneration
               we
               owe
               to
               these
               Nails
               :
               Divines
               distinguish
               three
               kinds
               of
               Worships
               which
               are
               wont
               to
               be
               expressed
               by
               the
               Greek
               words
               of
               
                 Latria
                 ,
                 Hyperdulia
              
               ,
               
               and
               Dulia
               ;
               which
               because
               they
               terminate
               either
               in
               God
               ,
               or
               in
               intelligent
               natures
               ,
               therefore
               none
               of
               these
               do
               properly
               belong
               to
               the
               Nails
               ,
               as
               being
               things
               without
               life
               or
               reason
               ,
               and
               consequently
               not
               capable
               of
               such
               worships
               .
               Wherefore
               to
               speak
               to
               them
               as
               such
               ,
               and
               to
               ask
               any
               thing
               of
               them
               ,
               would
               be
               a
               sign
               of
               madness
               and
               superstition
               .
               So
               all
               Catholicks
               unanimously
               conclude
               f
               .
               Notwithstanding
               this
               ,
               because
               we
               may
               ,
               and
               we
               usually
               do
               adjoin
               the
               Nails
               to
               Christ
               in
               our
               cogitation
               g
               ,
               hence
               it
               comes
               to
               pass
               that
               by
               reason
               of
               this
               connexion
               ,
               we
               may
               give
               them
               a
               certain
               right
               [
               or
               direct
               ]
               worship
               :
               for
               if
               we
               contemplate
               his
               Humanity
               ,
               we
               then
               give
               to
               the
               Nails
               the
               worship
               of
               Hyperdulia
               :
               If
               we
               think
               of
               his
               Divinity
               ,
               we
               owe
               to
               them
               the
               Honour
               of
               Latria
               .
               But
               for
               Dulia
               we
               bid
               it
               keep
               its
               distance
               ,
               as
               being
               less
               worthy
               .
               Neither
               ought
               it
               to
               seem
               a
               wonder
               to
               any
               man
               ,
               that
               we
               give
               that
               Honour
               to
               Iron
               ,
               which
               we
               acknowledg
               to
               be
               proper
               to
               God
               alone
               ;
               for
               this
               is
               not
               given
               to
               this
               metal
               in
               respect
               of
               its
               nature
               ,
               but
               in
               regard
               of
               the
               person
               by
               whose
               contact
               [
               or
               union
               into
               oneness
               of
               object
               ]
            
             it
             deservedly
             obtaineth
             that
             high
             honour
             .
             This
             is
             strange
             language
             from
             the
             Provincial
             for
             Belgium
             :
             But
             the
             Fathers
             of
             Trent
             spake
             more
             modestly
             ,
             and
             we
             will
             take
             their
             words
             into
             further
             consideration
             .
             They
             allow
             external
             signs
             of
             worship
             both
             before
             ,
             and
             to
             an
             Image
             .
             The
             external
             signs
             mentioned
             by
             them
             a
             ,
             are
             saluting
             ,
             uncovering
             the
             Head
             ,
             kneeling
             ,
             bowing
             or
             prostration
             .
             And
             the
             Synod
             of
             Cambray
             teacheth
             b
             
               that
               the
               external
               signs
               of
               that
               Honour
               ,
               Worship
               ,
               and
               Invocation
               which
               they
               refer
               to
               the
               thing
               signified
               ,
               such
               as
               are
               bending
               of
               the
               knee
               ,
               and
               other
               signs
               of
               the
               like
               kind
               ,
               are
               given
               rightly
               to
               Images
               .
               And
               it
               would
               not
               have
               this
               seem
               absurd
               or
               impious
               to
               any
               man
               ,
               whilst
               by
               the
               signs
               they
               worship
               the
               Prototypes
               .
            
          
           
           
             This
             declaration
             of
             honouring
             the
             Image
             it self
             Mr.
             Thorndike
             taxeth
             c
             as
             an
             idle
             thing
             ;
             he
             might
             also
             have
             proceeded
             ,
             and
             called
             it
             perillous
             ,
             and
             a
             means
             of
             scandal
             .
             For
             the
             external
             honour
             of
             Christ
             is
             his
             honour
             ,
             though
             not
             the
             only
             honour
             which
             is
             due
             to
             him
             :
             And
             sometimes
             Hypocrites
             promote
             his
             Honour
             in
             the
             world
             by
             the
             meer
             shews
             of
             it
             ;
             and
             sometimes
             men
             blindly
             devout
             ,
             betray
             it
             by
             exhibiting
             the
             signes
             of
             it
             where
             they
             are
             not
             due
             .
          
           
             It
             is
             true
             ,
             that
             salutation
             is
             both
             a
             Civil
             and
             a
             Religious
             ceremony
             .
             Coecilius
             in
             
               Minutius
               Foelix
            
             ,
             pointing
             to
             the
             Image
             of
             Serapis
             ,
             Kissed
             his
             hand
             ,
             in
             token
             of
             his
             devotion
             to
             that
             Idol
             .
             And
             the
             Romans
             were
             wont
             ,
             when
             they
             complemented
             one
             another
             ,
             first
             to
             reach
             forth
             their
             hand
             ,
             and
             then
             drawing
             it
             up
             to
             their
             mouth
             ,
             to
             kiss
             it
             ,
             and
             this
             was
             called
             ,
             adoring
             ,
             and
             venerating
             of
             them
             .
             So
             Tacitus
             saies
             of
             Otho
             d
             that
             he
             stretched
             out
             his
             hand
             and
             adored
             the
             people
             ,
             and
             threw
             his
             Kisses
             among
             them
             :
             And
             of
             Nero
             ,
             that
             he
             worshipped
             or
             venerated
             the
             Assemblie
             with
             his
             hand
             .
             Also
             Bowing
             ,
             Kneeling
             ,
             Prostration
             are
             equivocal
             signes
             :
             and
             as
             we
             use
             them
             towards
             God
             ,
             so
             we
             do
             the
             like
             towards
             Princes
             ,
             and
             before
             their
             empty
             Chairs
             of
             State.
             Before
             them
             ,
             I
             say
             ,
             for
             to
             bow
             to
             them
             ,
             though
             it
             be
             not
             Idolatry
             ,
             yet
             it
             is
             a
             debasement
             of
             our
             reasonable
             persons
             .
             For
             that
             external
             sign
             is
             the
             sign
             of
             an
             homage
             not
             due
             to
             them
             ,
             but
             to
             the
             absent
             Prince
             of
             whom
             they
             put
             us
             in
             mind
             :
             and
             the
             Ceremonie
             interprets
             and
             declares
             that
             inward
             homage
             and
             submission
             to
             them
             whose
             Chairs
             they
             are
             .
          
           
             Now
             ,
             though
             such
             signes
             are
             thus
             equivocal
             ,
             yet
             they
             are
             so
             determined
             ,
             by
             their
             Objects
             ,
             and
             Circumstances
             ,
             to
             their
             particular
             sense
             ;
             that
             a
             weak
             capacity
             can
             scarce
             commit
             an
             error
             in
             their
             interpretation
             .
             He
             that
             sees
             a
             Cross
             made
             by
             a
             Shepherd
             on
             one
             of
             his
             
             Sheep
             ,
             does
             not
             think
             it
             signifies
             alike
             with
             the
             Cross
             impression
             which
             a
             Priest
             ,
             or
             metaphorical
             Shepheard
             ,
             makes
             at
             the
             Holy
             Font
             on
             the
             Forehead
             of
             a
             Child
             whom
             he
             hath
             just
             incorporated
             into
             his
             Flock
             .
             He
             that
             sees
             another
             saluting
             him
             by
             pulling
             off
             his
             Hat
             ,
             and
             bowing
             ,
             and
             crying
             ,
             
               God
               save
               you
            
             ;
             cannot
             think
             he
             is
             ,
             thereby
             ,
             made
             a
             God
             or
             an
             Idol
             ;
             but
             he
             interprets
             all
             this
             as
             a
             sign
             of
             respect
             according
             to
             the
             usage
             of
             his
             Country
             .
             But
             if
             he
             sees
             a
             second
             
               James
               Naylor
            
             riding
             on
             an
             Ass
             in
             triumph
             into
             Bristol
             ,
             and
             hears
             the
             women
             cry
             Hosannah
             ,
             and
             sees
             them
             bow
             their
             knees
             ;
             he
             hath
             cause
             to
             believe
             that
             they
             are
             both
             mad
             and
             idolatrous
             :
             so
             much
             there
             is
             of
             Idolatry
             ,
             in
             that
             which
             the
             Quakers
             judged
             Religion
             ;
             and
             so
             little
             of
             it
             in
             that
             civility
             which
             they
             think
             is
             irreligion
             ,
             and
             the
             worship
             of
             the
             creature
             .
          
           
             He
             thas
             sees
             an
             Artist
             in
             the
             Shop
             of
             a
             Statuary
             ,
             kneeling
             before
             the
             Image
             of
             Hercules
             ,
             and
             finishing
             his
             Foot
             ,
             will
             look
             upon
             him
             as
             a
             man
             employed
             in
             his
             mechanical
             Trade
             .
             But
             if
             he
             finds
             him
             in
             a
             Church
             ,
             at
             the
             hours
             of
             Prayer
             ,
             kneeling
             ,
             or
             prostrate
             ,
             with
             uncovered
             Head
             ,
             with
             Beads
             in
             his
             Hands
             ,
             and
             Tears
             in
             his
             Eyes
             ,
             and
             Kisses
             from
             his
             Mouth
             ,
             at
             the
             Pedestal
             of
             a
             Crucifix
             ,
             or
             of
             an
             Image
             of
             Christ
             ;
             [
             an
             Image
             set
             up
             for
             that
             use
             ;
             an
             Image
             consecrated
             a
             ,
             and
             perfumed
             with
             consecrated
             Incense
             ;
             and
             rendred
             illustrious
             with
             consecrated
             Tapers
             b
             ;
             ]
             he
             will
             not
             then
             think
             him
             at
             his
             ordinary
             work
             ,
             but
             at
             his
             earnest
             devotion
             .
          
           
             Now
             it
             may
             here
             be
             properly
             demanded
             of
             a
             Romanist
             ,
             whether
             the
             sign
             of
             bowing
             ,
             kneeling
             ,
             or
             prostration
             ,
             be
             exhibited
             to
             the
             Image
             alone
             ,
             to
             God
             alone
             ,
             or
             to
             both
             of
             them
             ?
             and
             if
             to
             both
             ,
             whether
             in
             equal
             or
             unequal
             degrees
             ?
          
           
             It
             cannot
             be
             said
             that
             it
             is
             done
             only
             to
             the
             Image
             ,
             
             as
             a
             sign
             of
             civil
             respect
             ,
             and
             not
             to
             God
             ,
             because
             the
             man
             is
             exercising
             himself
             in
             such
             devotions
             as
             have
             God
             only
             (
             the
             Romanists
             confessing
             it
             )
             for
             their
             ultimate
             Object
             .
             He
             is
             at
             his
             Prayers
             to
             God
             ,
             or
             some
             person
             in
             the
             Trinity
             ;
             and
             kneeling
             ,
             or
             bowing
             at
             such
             a
             time
             is
             as
             much
             the
             external
             part
             of
             worship
             ,
             as
             the
             submission
             of
             the
             mind
             is
             the
             part
             internal
             .
          
           
             It
             cannot
             be
             said
             by
             a
             true
             Romanist
             ,
             to
             be
             done
             to
             God
             only
             ,
             because
             the
             Great
             Synod
             ,
             and
             the
             Rituals
             of
             that
             Church
             ,
             declare
             such
             external
             Ceremonies
             to
             be
             addresses
             to
             the
             very
             Images
             as
             Images
             of
             Christ
             Such
             Ceremonies
             the
             Synod
             of
             Nice
             seemeth
             generally
             to
             mean
             ,
             when
             it
             presseth
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             worship
             or
             adoration
             of
             Images
             ,
             
               i.
               e.
            
             the
             veneration
             of
             the
             body
             of
             which
             men
             only
             can
             take
             cognizance
             .
             Such
             veneration
             the
             Council
             of
             Trent
             (
             as
             hath
             appeared
             already
             )
             doth
             give
             by
             her
             decree
             ,
             to
             the
             very
             Images
             ,
             with
             regard
             to
             their
             divine
             Relation
             ,
             though
             not
             in
             respect
             to
             their
             matter
             or
             form
             .
             The
             Missal
             commands
             the
             Priest
             ,
             after
             having
             fixed
             the
             Cross
             in
             a
             place
             prepared
             for
             it
             before
             the
             Altar
             a
             to
             pull
             off
             his
             Shoos
             and
             adore
             the
             Cross
             ,
             [
             that
             is
             ,
             not
             
               orare
               ad
            
             (
             the
             old
             derivation
             of
             adorare
             )
             to
             pray
             to
             it
             ,
             for
             it
             prescribes
             no
             form
             there
             ,
             but
             to
             bow
             to
             it
             ]
             ,
             and
             then
             to
             kiss
             it
             .
             The
             Pontifical
             indeed
             ,
             speaketh
             sometimes
             of
             worshipping
             before
             an
             Image
             b
             ;
             but
             ,
             in
             other
             places
             ,
             it
             r●…quireth
             the
             worship
             of
             it
             .
             For
             so
             ,
             in
             the
             benediction
             of
             a
             n●…w
             Cross
             c
             ,
             the
             Bishop
             is
             required
             ,
             once
             and
             again
             ,
             to
             bow
             his
             Knees
             before
             it
             and
             to
             adore
             it
             devoutly
             .
             Nay
             ,
             once
             d
             it
             declareth
             that
             the
             worship
             Latria
             is
             due
             to
             the
             Cross.
             
          
           
             It
             cannot
             be
             said
             by
             a
             Romanist
             ,
             who
             regardeth
             his
             Cre●…d
             ,
             that
             this
             external
             address
             is
             made
             to
             Christ
             and
             his
             Image
             in
             ●…qual
             degree
             ;
             for
             that
             were
             to
             give
             Honour
             properly
             Divine
             unto
             a
             Creature
             ;
             a
             sign
             of
             Honour
             
             being
             Honour
             :
             An
             Act
             of
             acknowledgement
             in
             our selves
             ,
             and
             a
             means
             of
             procuring
             it
             amongst
             other
             persons
             .
          
           
             They
             must
             then
             say
             ,
             if
             they
             will
             speak
             with
             shew
             of
             consistence
             ,
             that
             the
             mind
             doth
             apply
             the
             act
             of
             incurvation
             to
             the
             Image
             as
             a
             sign
             of
             inferior
             honour
             ,
             and
             to
             Christ
             as
             a
             sign
             of
             that
             honour
             which
             is
             supream
             .
             That
             the
             Case
             is
             like
             to
             that
             of
             Naaman
             before
             his
             conversion
             unto
             Judaism
             :
             for
             then
             he
             worshipped
             the
             Idol
             of
             Rimmon
             with
             religious
             worship
             ,
             and
             yet
             by
             the
             same
             act
             of
             external
             adoration
             or
             bowing
             ,
             he
             did
             testifie
             his
             civil
             respect
             to
             his
             Master
             that
             leaned
             on
             him
             .
             But
             their
             worship
             is
             not
             so
             circumstantiated
             as
             that
             of
             
             Naaman's
             .
             He
             doubtless
             did
             some
             other
             homage
             separately
             from
             his
             Master
             ,
             to
             shew
             his
             supposed
             Religion
             :
             and
             they
             have
             none
             leaning
             on
             them
             ,
             (
             unless
             by
             accident
             ;
             )
             by
             complement
             to
             whom
             they
             may
             interpret
             the
             sign
             ,
             in
             part
             ,
             of
             a
             civil
             respect
             .
          
           
             But
             how
             doth
             one
             external
             sign
             split
             ,
             in
             each
             single
             exhibition
             of
             it
             ,
             into
             two
             significations
             ,
             appear
             to
             signifie
             doubly
             ,
             to
             the
             common
             spectators
             ?
             That
             no
             mistake
             may
             be
             committed
             ,
             the
             Roman
             Assemblies
             had
             need
             be
             so
             many
             Conventions
             of
             great
             Clerks
             and
             wise
             Schoolmen
             .
             But
             ,
             in
             all
             Assemblies
             ,
             how
             few
             are
             good
             Judges
             ?
             And
             how
             many
             Spies
             are
             there
             Jewish
             ,
             and
             Mahometan
             ,
             and
             Heathen
             ,
             to
             whom
             it
             is
             morally
             impossible
             to
             know
             their
             distinctions
             ?
             And
             how
             many
             of
             the
             same
             Communion
             have
             gross
             and
             stupid
             minds
             and
             devotions
             begotten
             of
             ignorance
             ?
             And
             what
             uncharitableness
             is
             it
             to
             make
             a
             Ditch
             in
             the
             daily
             walks
             of
             the
             Blind
             ,
             and
             the
             Weak
             ,
             and
             the
             inadvertent
             ?
             and
             what
             a
             scandal
             is
             this
             in
             India
             ,
             or
             China
             ,
             where
             the
             Gestures
             are
             seen
             ,
             and
             the
             Books
             that
             explain
             them
             are
             not
             understood
             or
             handled
             by
             one
             of
             a
             thousand
             ?
             And
             where
             their
             own
             worship
             of
             
             Images
             maketh
             them
             think
             the
             Christians
             not
             far
             from
             their
             Religion
             ?
          
           
             They
             who
             use
             Images
             in
             their
             devotions
             ,
             and
             are
             as
             discreet
             in
             their
             devotions
             as
             that
             usage
             will
             give
             them
             leave
             ;
             these
             profess
             that
             they
             bow
             not
             to
             the
             Image
             at
             all
             ,
             but
             only
             to
             God
             before
             it
             [
             for
             thus
             S.
             
               Gregory
               ,
               Durandus
               ,
               Halcot
               ,
               Biel
            
             seem
             to
             profess
             ]
             .
             And
             it
             is
             honour
             enough
             to
             the
             Image
             ,
             that
             our
             devotion
             is
             on
             choice
             ,
             done
             at
             the
             foot
             of
             it
             .
             They
             ought
             to
             profess
             that
             when
             they
             kiss
             the
             Image
             ,
             though
             the
             external
             sign
             of
             worship
             toucheth
             it
             and
             adheres
             to
             it
             ,
             yet
             it
             doth
             not
             so
             adhere
             to
             it
             in
             the
             quality
             of
             an
             object
             which
             it
             terminateth
             on
             ,
             but
             as
             a
             kind
             of
             resting-place
             in
             the
             way
             ,
             whilst
             it
             cannot
             reach
             its
             journeys-end
             by
             the
             body
             ,
             but
             by
             the
             mind
             only
             .
             That
             being
             moved
             by
             holy
             passion
             towards
             the
             blessed
             Jesus
             ,
             they
             salute
             the
             Image
             of
             Christ
             ,
             not
             being
             able
             to
             reach
             his
             person
             :
             and
             they
             may
             illustrate
             their
             meaning
             by
             the
             wish
             of
             Thomasinus
             ,
             who
             passionately
             breaketh
             into
             this
             language
             a
             ;
             
               O
               that
               there
               were
               any
               man
               to
               whom
               I
               might
               be
               beholding
               for
               the
               Images
               of
               Molinus
               and
               Pignorius
               ,
               men
               to
               be
               by
               me
               eternally
               honoured
               ;
               that
               I
               might
               kiss
               the
               Portraict
               of
               those
               whom
               I
               cannot
               embrace
               in
               person
               .
            
             They
             may
             further
             thus
             far
             apologize
             for
             the
             Heathens
             ,
             and
             say
             ,
             that
             when
             they
             worshipped
             the
             Sun
             by
             the
             kissing
             of
             their
             hand
             ,
             they
             did
             not
             so
             much
             kiss
             their
             hand
             as
             the
             presumed
             deity
             whom
             they
             could
             not
             reach
             .
             They
             may
             add
             ,
             that
             when
             they
             kiss
             the
             Image
             of
             the
             Son
             ,
             they
             exhibit
             this
             Ceremonie
             ,
             not
             only
             as
             an
             effect
             ,
             but
             as
             a
             sign
             of
             their
             love
             to
             him
             .
             For
             so
             a
             man
             that
             kisseth
             the
             Hemm
             of
             a
             Garment
             ,
             does
             in
             truth
             ,
             but
             touch
             the
             Hemm
             ,
             and
             offer
             it
             as
             it
             is
             a
             sign
             of
             observance
             unto
             the
             person
             .
             The
             materiality
             of
             the
             Act
             reacheth
             the
             Image
             ,
             the
             formality
             the
             Prototype
             .
          
           
           
             In
             England
             ,
             in
             the
             days
             of
             Henry
             the
             Seventh
             ,
             some
             Romanists
             spake
             not
             so
             rashly
             as
             Bellarmine
             ,
             who
             without
             necessity
             imposed
             on
             him
             by
             the
             Decree
             of
             Trent
             ,
             asserted
             a
             proper
             veneration
             of
             Images
             b
             ,
             as
             objects
             terminating
             that
             worship
             in
             themselves
             ,
             and
             not
             as
             sustaining
             the
             place
             of
             the
             Prototype
             .
             Amongst
             them
             I
             find
             an
             ancient
             Author
             who
             hath
             written
             in
             Folio
             an
             Exposition
             of
             the
             Ten
             Commandments
             in
             the
             way
             of
             a
             Dialogue
             betwixt
             Dives
             and
             Pauper
             .
             And
             because
             he
             speaks
             soberly
             in
             this
             Argument
             ,
             and
             is
             not
             in
             many
             hands
             ,
             I
             will
             here
             transcribe
             some
             places
             out
             of
             him
             a
             .
             
               Dives
               .
               Whereof
               serve
               these
               Ymages
               ,
               I
               wolde
               they
               were
               brent
               alle
               .
               Pauper
               .
               They
               serve
               for
               thre
               thynges
               ;
               for
               they
               be
               ordeyned
               to
               stere
               mannys
               mynd
               to
               thynke
               on
               cristes
               incarnation
               ,
               and
               on
               his
               passion
               and
               on
               his
               lyvinge
               ,
               and
               on
               other
               seintes
               lyvinge
               .
               Also
               they
               ben
               ordeyned
               to
               styre
               mans
               affection
               ,
               and
               his
               herte
               to
               devocion
               .
               For
               ofte
               man
               is
               more
               steryd
               by
               sight
               than
               be
               herynge
               or
               redynge
               .
               Also
               they
               be
               ordeyned
               to
               be
               a
               token
               and
               a
               boke
               to
               the
               leude
               peple
               ,
               that
               they
               may
               reade
               in
               Ymagery
               and
               painture
               ,
               that
               Clerkes
               rede
               in
               in
               the
               Boke
               ,
               as
               the
               Lawe
               sayth
               .
               
                 de
                 consecra
                 .
                 distinct
              
               .
               3.
               prolatum
               .
               where
               we
               fynde
               that
               a
               bisshop
               destroied
               Ymages
               as
               thou
               woldest
               do
               ,
               and
               forfendyd
               that
               no
               man
               shuld
               worship
               ymages
               .
               He
               was
               accused
               to
               the
               Pope
               Seynt
               Gregory
               ,
               which
               blamyd
               him
               gretely
               for
               that
               he
               had
               so
               distroyed
               the
               ymages
               ;
               but
               utterly
               he
               prised
               him
               for
               '
               he
               forfendyd
               them
               to
               worshyp
               ymages
               .
            
          
           
             
               The
               2.
               chaptre
               .
            
             
               Dives
               .
               How
               shuld
               I
               rede
               in
               the
               boke
               of
               paynture
               ,
               and
               of
               ymagery
               .
               Pauper
               .
               whanne
               thou
               seest
               the
               ymage
               of
               the
               Crucifixe
               ,
               thynk
               on
               him
               that
               died
               on
               the
               crosse
               for
               thy
               synne
               —
               Take
               hede
               by
               the
               ymage
               howe
               his
               hede
               was
               crowned
               with
               a
               garlonde
               of
               
               thornes
               —
               Take
               hede
               by
               the
               ymage
               how
               his
               armes
               were
               spradde
               abrode
               —
               in
               token
               that
               he
               is
               redy
               to
               halse
               and
               clyppe
               the
               ,
               &c.
               on
               this
               maner
               I
               pray
               the
               rede
               thy
               Boke
               and
               falle
               down
               to
               grounde
               ,
               and
               thanke
               thy
               God
               that
               wolde
               do
               so
               moche
               for
               the
               ;
               and
               worshyp
               above
               al
               thynge
               ,
               
                 nat
                 the
                 ymage
              
               ,
               nat
               the
               stock
               ,
               stone
               ,
               ne
               tree
               ,
               but
               him
               that
               dyed
               on
               the
               tree
               ,
               for
               thy
               synne
               and
               thy
               sake
               .
               So
               that
               thou
               knele
               if
               thou
               wylt
               
                 before
                 the
                 ymage
                 .
                 nat
                 to
                 the
                 ymage
                 .
              
               make
               thy
               prayer
               before
               the
               ymage
               .
               but
               nat
               to
               the
               ymage
               .
               for
               it
               seeth
               the
               nat
               ,
               herythe
               the
               nat
               .
               understondeth
               the
               nat
               .
               make
               thyn
               offrynge
               if
               thou
               wilt
               before
               the
               ymage
               ,
               but
               nat
               to
               th'
               ymage
               .
               make
               thy
               pilgramage
               ,
               nat
               to
               the
               ymage
               ,
               ne
               for
               the
               ymage
               .
               for
               it
               may
               nat
               help
               the
               ,
               but
               to
               him
               and
               for
               him
               that
               the
               ymage
               representeth
               to
               the.
               
                 For
                 if
                 thou
                 doo
                 it
                 for
                 the
                 ymage
                 ,
                 or
                 to
                 the
                 ymage
                 ,
                 thou
                 doste
                 ydolatry
                 .
              
            
             
               The
               3.
               chaptre
               .
            
          
           
             
               Dives
               .
               me
               thynkith
               that
               whanne
               men
               knele
               before
               the
               ymage
               ,
               pray
               and
               loke
               on
               the
               ymage
               ,
               with
               weepyng
               teres
               ,
               bunche
               or
               knock
               their
               brestys
               ,
               with
               other
               such
               countynaunce
               ,
               they
               do
               al
               this
               to
               the
               ymage
               ,
               and
               so
               wenyth
               moche
               peple
               .
               Pauper
               .
               If
               they
               doo
               it
               to
               the
               ymage
               ,
               they
               synne
               gretly
               in
               ydolatry
               agenst
               reasone
               and
               kynde
               —
               Dives
               .
               how
               might
               they
               do
               alle
               before
               the
               ymage
               ,
               and
               not
               worshyp
               the
               ymage
               .
               Pauper
               .
               Oft
               thou
               seest
               that
               the
               Preest
               in
               the
               Chirch
               hath
               his
               boke
               before
               him
               .
               he
               knelyth
               he
               ,
               stareth
               ,
               he
               loketh
               on
               his
               boke
               ,
               he
               holdeth
               up
               his
               hondes
               ,
               And
               for
               devocion
               in
               case
               he
               wepith
               ,
               and
               maketh
               devout
               prayers
               ;
               to
               whom
               wenyste
               thou
               the
               Preest
               doth
               alle
               this
               worship
               ?
               Dives
               .
               To
               God
               and
               nat
               to
               the
               boke
               .
            
             [
             This
             instance
             ,
             by
             the
             way
             ,
             is
             not
             so
             proper
             :
             for
             the
             Book
             ,
             though
             it
             relateth
             to
             Christ
             ,
             is
             not
             an
             object
             which
             representeth
             him
             ;
             nor
             doth
             the
             Priest
             
             speak
             to
             it
             as
             he
             doth
             often
             to
             the
             Crucifix
             .
             And
             that
             's
             the
             next
             Objection
             of
             Dives
             in
             the
             fourth
             Chapter
             .
          
           
             
               Dives
               .
               On
               Palm-Sunday
               at
               Procession
               the
               Prest
               draweth
               up
               the
               Veil
               before
               the
               Rode
               ,
               and
               fallith
               down
               to
               grounde
               with
               alle
               the
               people
               ,
               and
               saith
               thries
               ,
               
                 Ave
                 Rex
                 noster
              
               ,
               Hayle
               be
               thou
               oure
               Kynge
               ,
               and
               soo
               he
               worshipeth
               that
               ymage
               as
               King.
               
                 Pauper
                 .
                 Absit
              
               .
               God
               forbede
               .
               He
               speketh
               not
               to
               the
               ymage
               ,
               that
               the
               Carpenter
               hath
               made
               ,
               and
               the
               Peyntour
               painted
               ,
               but
               if
               the
               Priste
               be
               a
               fole
               ,
               for
               that
               stocke
               or
               stoone
               was
               never
               Kynge
               ,
               but
               he
               speketh
               to
               him
               that
               dyed
               on
               the
               Croce
               for
               us
               al
               ,
               to
               him
               that
               is
               King
               of
               alle
               thynge
               .
            
             
               The
               xiii
               Chaptre
               .
            
             
               Pauper
               .
               The
               Lawe
               clepith
               ymages
               venerable
               and
               worshipful
               ,
               for
               ther
               shuld
               no
               man
               dispyse
               them
               ne
               defoul
               hem
               ,
               brenne
               them
               ne
               breke
               them
               .
               
                 De
                 Consecrat
                 .
                 di
                 iii
                 Venerabiles
              
               ;
               and
               for
               this
               manner
               of
               Veneration
               and
               worship
               ,
               saith
               the
               Lawe
               in
               the
               same
               place
               ,
               
                 &
                 summe
                 doctoures
              
               ,
               that
               Ymages
               ,
               Boke
               or
               Vestment
               ,
               and
               Chalice
               ,
               may
               be
               worshipped
               with
               Dulia
               .
               But
               they
               take
               that
               Dulia
               fulle
               largely
               ,
               and
               full
               unproperly
               ,
               for
               such
               worship
               and
               veneration
               is
               ne
               service
               ,
               ne
               subjection
               ,
               as
               I
               said
               before
               .
            
          
           
             For
             them
             who
             can
             instruct
             their
             minds
             ,
             help
             their
             memories
             ,
             excite
             their
             passions
             ,
             and
             fix
             their
             fancy
             ,
             by
             praying
             before
             an
             Image
             ,
             they
             are
             at
             liberty
             to
             use
             such
             helps
             in
             their
             private
             Closets
             .
             In
             publick
             let
             them
             consider
             whether
             the
             scandal
             of
             others
             be
             not
             a
             greater
             evil
             than
             this
             kind
             of
             help
             can
             be
             a
             good
             .
             And
             to
             me
             it
             seemeth
             that
             what
             help
             soever
             it
             may
             be
             to
             dispose
             and
             prepare
             us
             ,
             yet
             in
             the
             very
             act
             of
             devotion
             ,
             it
             is
             an
             impediment
             :
             for
             then
             we
             exercise
             the
             heart
             and
             mind
             rather
             than
             the
             eye
             and
             the
             imagination
             ;
             which
             
             latter
             when
             it
             hath
             an
             Idea
             of
             God-man
             ,
             it
             apprehendeth
             him
             as
             in
             glory
             .
             And
             in
             this
             point
             
               Thomas
               a
               Kempis
            
             himself
             was
             not
             determined
             in
             his
             judgment
             ;
             for
             in
             one
             place
             a
             he
             commendeth
             the
             use
             of
             a
             Crucifix
             in
             praying
             to
             God
             ;
             and
             yet
             in
             another
             place
             b
             he
             prescribeth
             a
             form
             of
             Prayer
             in
             which
             God
             Almighty
             is
             intreated
             to
             free
             the
             mind
             from
             bodily
             fantasms
             .
             For
             St.
             Austin
             ,
             
               He
               thought
               that
               no
               body
               c
               could
               worship
               or
               pray
               with
               his
               eyes
               fixed
               on
               an
               Image
               ,
               but
               he
               must
               be
               so
               affected
               as
               to
               think
               it
               hears
               him
               ,
               and
               will
               give
               him
               the
               aid
               which
               he
               implores
               .
               He
               saith
               in
               another
               place
               d
               ,
               that
               the
               figure
               of
               the
               parts
               of
               an
               humane
               body
               doth
               even
               extort
               this
               ,
               that
               the
               soul
               which
               lives
               in
               the
               body
               shall
               thereby
               be
               the
               apter
               to
               think
               that
               body
               perceives
               which
               it
               sees
               like
               to
               its
               own
               .
               And
               that
               Images
               avail
               more
               to
               the
               bowing
               down
               of
               the
               unhappy
               mind
               ,
               in
               that
               they
               have
               a
               mouth
               ,
               eyes
               ,
               ears
               ,
               and
               feet
               ;
               then
               to
               the
               correcting
               of
               it
               by
               their
               not
               speaking
               ,
               seeing
               ,
               hearing
               ,
               or
               walking
               .
               Bellarmine
               himself
               confesseth
               e
               that
               they
               who
               adore
               God
               in
               an
               Image
               or
               Creature
               ,
               do
               expose
               themselves
               to
               great
               peril
               ,
               and
               are
               compelled
               to
               use
               the
               most
               subtle
               distinctions
               which
               the
               Learned
               scarce
               understand
               ,
               much
               less
               the
               vulgar
               .
            
          
           
             Let
             them
             see
             to
             it
             who
             lay
             such
             snares
             in
             the
             way
             of
             the
             people
             ;
             whatsoever
             they
             intend
             ,
             they
             may
             plainly
             foresee
             that
             their
             feet
             will
             be
             taken
             in
             them
             ;
             and
             that
             many
             thousands
             have
             been
             so
             caught
             ,
             they
             may
             know
             from
             History
             and
             Experience
             .
             Most
             unhappy
             have
             been
             the
             consequences
             of
             the
             second
             Synod
             of
             Nice
             ,
             which
             decreed
             the
             relative
             worshipping
             or
             bowing
             down
             to
             Images
             f
             :
             which
             by
             its
             President
             Tarrhasius
             ,
             and
             its
             defender
             ,
             Adrian
             the
             first
             ,
             owned
             a
             Transition
             of
             the
             worship
             through
             the
             Image
             to
             the
             Prototype
             [
             like
             an
             arrow
             which
             first
             passeth
             actually
             
             through
             the
             Medium
             e're
             it
             hitteth
             the
             mark
             ]
             :
             and
             ,
             which
             (
             in
             the
             opinion
             g
             of
             Mr.
             Thorndike
             )
             brought
             in
             and
             authorized
             Addresses
             to
             solitary
             Images
             of
             Saints
             .
             Since
             that
             time
             ,
             Gods
             worship
             has
             been
             exceedingly
             depraved
             ,
             and
             such
             bold
             men
             as
             Naclantus
             Bishop
             of
             Clugium
             ,
             have
             openly
             declared
             that
             the
             same
             Latria
             or
             Divine
             honour
             is
             due
             to
             the
             Image
             which
             is
             due
             to
             the
             Prototype
             .
             And
             it
             hath
             been
             shewed
             a
             while
             ago
             that
             the
             Pontificale
             it self
             affirmeth
             Latria
             to
             be
             due
             to
             the
             Cross
             ,
             without
             distinguishing
             of
             it
             into
             absolute
             and
             relative
             .
             But
             I
             would
             not
             misconstrue
             one
             unadvised
             passage
             as
             the
             constitution
             of
             the
             whole
             Church
             of
             Rome
             ,
             and
             a
             condition
             of
             its
             communion
             ;
             though
             I
             cannot
             but
             from
             the
             premisses
             conclude
             the
             danger
             of
             its
             communion
             ,
             or
             the
             peril
             of
             Idolatry
             in
             it
             .
          
           
             Further
             ,
             there
             is
             another
             kind
             of
             Idolatry
             towards
             the
             Image
             of
             Christ
             ,
             visible
             in
             the
             practice
             of
             many
             Romanists
             ,
             though
             not
             enforced
             by
             the
             Decrees
             of
             their
             Church
             .
             I
             mean
             that
             divers
             make
             it
             a
             Divine
             Shechinah
             ,
             or
             Image
             in
             which
             Christ
             eminently
             dwells
             ,
             and
             miraculously
             operates
             *
             .
             It
             was
             the
             custom
             of
             Asclepiades
             the
             Philosopher
             (
             as
             in
             the
             22d
             .
             Book
             of
             Ammianus
             ,
             we
             are
             informed
             )
             to
             carry
             with
             him
             whithersoever
             he
             journeyed
             ,
             a
             little
             silver-Image
             of
             the
             Goddess
             Coelestis
             .
             'T
             is
             probable
             that
             he
             hoped
             amongst
             other
             things
             ,
             for
             the
             fairer
             weather
             ;
             for
             she
             was
             Urania
             the
             Goddess
             of
             the
             Clouds
             a
             .
             And
             a
             late
             King
             of
             France
             is
             said
             to
             have
             carried
             about
             with
             him
             ,
             as
             his
             Coelestial
             Guardian
             ,
             a
             Crucifix
             of
             Lead
             .
             If
             other
             Roman
             Catholicks
             wear
             it
             about
             their
             necks
             as
             a
             Remembrancer
             ,
             and
             not
             as
             an
             Amulet
             ;
             they
             have
             the
             greater
             protection
             from
             God
             for
             their
             removing
             a
             superstitious
             defensative
             .
             And
             it
             is
             great
             pity
             that
             such
             things
             should
             be
             laid
             before
             the
             people
             as
             instruments
             of
             Inchantment
             ,
             by
             the
             literal
             sound
             at
             least
             of
             the
             Ritual
             
             b
             and
             Pontifical
             c
             ,
             which
             bless
             Crosses
             and
             Relicks
             as
             weapons
             of
             defence
             against
             evil
             Spirits
             ,
             Tempests
             ,
             malignant
             air
             ,
             Thieves
             ,
             Invaders
             ,
             hurtful
             beasts
             .
             And
             he
             does
             not
             dwell
             within
             many
             doors
             of
             a
             Prophet
             ,
             who
             cannot
             guess
             at
             the
             proneness
             of
             the
             people
             to
             superstitious
             usages
             .
             The
             Rebels
             of
             Devonshire
             in
             the
             Reign
             of
             Edward
             the
             sixth
             d
             ,
             in
             their
             march
             to
             the
             siege
             of
             Exeter
             ,
             carried
             before
             them
             (
             as
             the
             
               Jews
               did
               the
               Ark
               of
               God
               ,
               in
               the
               times
               of
               old
               )
               the
               Pix
               ,
               or
               consecrated
               Host
               ,
               born
               under
               a
               Canopy
               ,
               with
               Crosses
               ,
               Banners
               ,
               Candlesticks
               ,
               Holy-bread
               ,
               and
               Holy-water
               ,
               and
               other
               things
               ;
               though
               the
               walls
               of
               Ex●…ter
               fell
               not
               down
               before
               this
               false
               Ark
               ,
               as
               Dagon
               did
               before
               the
               true
               .
            
             And
             it
             is
             commonly
             known
             what
             virtue
             is
             ascribed
             to
             the
             Pope's
             
               Agnus
               Dei's
            
             ,
             and
             how
             the
             people
             use
             them
             as
             holy
             Statues
             in
             which
             Christ's
             Divine
             Virtue
             so
             resides
             ,
             as
             by
             its
             glorious
             presence
             and
             power
             to
             expell
             all
             enemies
             ghostly
             and
             bodily
             .
             Here
             trust
             is
             put
             in
             a
             Creature
             as
             a
             Shechinah
             of
             Christ
             ,
             which
             is
             not
             such
             ,
             and
             consequently
             that
             trust
             is
             no
             better
             than
             a
             reliance
             on
             an
             Idol
             .
          
        
         
           
             PART
             2.
             
             
               Of
               the
               Idolatry
               charged
               on
               the
            
             Romanists
             
               in
               the
               Worship
               of
               the
               Images
               of
               Saints
               .
            
          
           
             Touching
             the
             Images
             of
             the
             Saints
             ,
             and
             the
             Veneration
             of
             them
             ,
             it
             is
             fit
             I
             say
             something
             ;
             but
             the
             Premisses
             being
             considered
             ,
             I
             have
             the
             less
             need
             of
             being
             voluminous
             .
          
           
             It
             is
             a
             question
             whether
             any
             such
             Images
             can
             be
             made
             with
             any
             suitableness
             to
             the
             Prototypes
             .
             Christ
             indeed
             hath
             raised
             his
             own
             body
             long
             ago
             ,
             and
             it
             is
             contained
             in
             the
             Heavens
             .
             But
             of
             Saints
             who
             are
             yet
             in
             an
             imperfect
             estate
             ,
             whose
             bodies
             are
             yet
             asleep
             in
             the
             dust
             ;
             
             what
             Praxiteles
             or
             Titian
             ,
             can
             give
             us
             fit
             Statues
             ,
             or
             Pictures
             of
             them
             ?
             What
             they
             were
             we
             may
             by
             Images
             and
             Pictures
             conceive
             .
             But
             what
             they
             now
             are
             in
             the
             present
             heavenly
             condition
             ,
             with
             relation
             to
             which
             the
             Romanists
             worship
             them
             ,
             who
             on
             earth
             can
             reveal
             to
             us
             ,
             whilst
             eye
             hath
             not
             seen
             it
             ,
             neither
             hath
             ear
             heard
             it
             ?
          
           
             But
             for
             the
             Images
             or
             Pictures
             of
             the
             Saints
             in
             their
             former
             estate
             on
             earth
             ;
             if
             they
             be
             made
             with
             discretion
             ;
             if
             they
             be
             the
             Representations
             of
             such
             whose
             Saintship
             no
             wise
             man
             calleth
             into
             question
             ;
             if
             they
             be
             designed
             as
             their
             honourable
             Memorials
             ;
             they
             who
             are
             wise
             to
             sobriety
             ,
             do
             make
             use
             of
             them
             ;
             and
             they
             are
             permitted
             in
             Geneva
             it self
             ,
             where
             remain
             in
             the
             Quire
             of
             the
             Church
             of
             St.
             Peter
             a
             ,
             the
             Pictures
             of
             the
             twelve
             Prophets
             on
             one
             side
             ,
             and
             on
             the
             other
             those
             of
             the
             twelve
             Apostles
             ,
             all
             in
             wood
             ;
             also
             the
             Pictures
             of
             the
             Virgin
             and
             St.
             Peter
             in
             one
             of
             the
             Windows
             .
             And
             we
             give
             to
             such
             Pictures
             that
             negative
             honour
             which
             they
             are
             worthy
             of
             .
             We
             value
             them
             beyond
             any
             Images
             besides
             that
             of
             Christ
             ;
             we
             help
             our
             memories
             by
             them
             ;
             we
             forbear
             all
             signs
             of
             contempt
             towards
             them
             .
             But
             worship
             them
             we
             do
             not
             ,
             so
             much
             as
             with
             external
             positive
             signs
             :
             for
             if
             we
             uncover
             the
             head
             ,
             we
             do
             it
             not
             to
             them
             ,
             but
             at
             them
             ,
             to
             the
             honour
             of
             God
             who
             hath
             made
             them
             so
             great
             Instruments
             in
             the
             Christian
             Church
             ;
             and
             to
             the
             subordinate
             praise
             of
             the
             Saints
             themselves
             .
          
           
             They
             who
             worship
             such
             Images
             ,
             do
             either
             worship
             them
             as
             the
             Statues
             of
             such
             invisible
             Powers
             as
             do
             under
             God
             govern
             the
             world
             ;
             or
             of
             holy
             Spirits
             who
             hear
             them
             in
             all
             places
             ,
             and
             pray
             to
             God
             particularly
             for
             them
             ;
             or
             who
             only
             pray
             for
             them
             in
             general
             ;
             or
             as
             so
             many
             Shechinahs
             of
             ruling
             ,
             or
             interceding
             Saints
             .
          
           
           
             And
             ,
             First
             ,
             If
             they
             worship
             them
             as
             Representations
             of
             ruling
             Daemons
             ,
             they
             are
             Idolatrous
             .
             For
             they
             thereby
             give
             away
             the
             honour
             of
             Gods
             reserved
             power
             ,
             to
             a
             Creature
             :
             They
             honour
             as
             Clients
             the
             statue
             of
             a
             Saint
             ,
             whilst
             God
             is
             by
             right
             their
             Patron
             .
          
           
             Secondly
             ,
             If
             they
             worship
             the
             Images
             of
             Saints
             ,
             only
             as
             holy
             spirits
             who
             pray
             for
             them
             ,
             and
             hear
             them
             in
             any
             place
             ,
             by
             the
             help
             of
             that
             God
             whose
             essence
             is
             every-where
             ,
             and
             who
             enabled
             the
             Prophet
             to
             know
             the
             actions
             of
             Gehazi
             ,
             when
             he
             was
             out
             of
             his
             sight
             ;
             they
             are
             still
             thereby
             in
             peril
             of
             Idolatry
             :
             for
             if
             God
             does
             not
             enable
             them
             to
             hear
             ,
             and
             they
             pray
             with
             confidence
             in
             them
             as
             hearing
             ,
             they
             relye
             on
             a
             power
             in
             the
             Creature
             ,
             which
             God
             hath
             not
             communicated
             to
             it
             .
          
           
             Thirdly
             ,
             If
             they
             honour
             the
             Images
             of
             Saints
             only
             as
             holy
             spirits
             who
             in
             general
             pray
             for
             them
             ,
             they
             are
             not
             to
             be
             thence
             condemned
             as
             Idolaters
             :
             for
             should
             they
             so
             far
             debase
             their
             reason
             as
             to
             give
             to
             the
             Image
             the
             same
             honour
             which
             is
             due
             to
             the
             Saint
             ,
             they
             honour
             but
             a
             creature
             that
             is
             inferior
             ,
             with
             the
             honour
             of
             a
             creature
             ,
             superior
             to
             it
             ,
             who
             prayeth
             for
             them
             in
             the
             mass
             of
             mankind
             .
             And
             if
             they
             bow
             to
             such
             an
             Image
             ,
             that
             external
             sign
             of
             worship
             can't
             reasonably
             be
             interpreted
             by
             the
             beholders
             as
             a
             sign
             of
             Divine
             honour
             ;
             because
             they
             bow
             to
             that
             which
             appears
             no
             other
             than
             the
             Image
             of
             a
             Saint
             ,
             and
             not
             a
             Crucifix
             or
             Image
             of
             Christ
             (
             the
             eye
             sufficiently
             distinguishing
             these
             )
             ;
             and
             therefore
             it
             hath
             no
             higher
             honour
             than
             the
             Prototype
             ,
             which
             is
             a
             Creature
             .
             I
             except
             here
             such
             bowing
             and
             kneeling
             to
             the
             Image
             of
             a
             Saint
             as
             is
             in
             use
             in
             the
             Roman
             Church
             ;
             and
             is
             accompanied
             with
             a
             form
             of
             Prayer
             proper
             to
             be
             addressed
             to
             God
             ,
             and
             particularly
             that
             form
             which
             Christ
             hath
             taught
             us
             .
             For
             though
             the
             Catechism
             of
             Trent
             requireth
             the
             Parish
             Priest
             to
             
               
               let
               the
               people
               understand
               ,
               that
               a
               when
               any
               one
               pronounceth
               the
               Lords-Prayer
               to
               the
               Image
               of
               a
               Saint
               ,
               he
               should
               think
               only
               that
               he
               joineth
               his
               Prayers
               with
               those
               of
               that
               Saint
               to
               God
               for
               him
               .
            
             Yet
             the
             people
             are
             not
             so
             apt
             to
             receive
             the
             instruction
             ,
             and
             to
             be
             free
             from
             mistake
             :
             and
             this
             the
             Catechism
             it self
             supposeth
             ,
             whilst
             it
             speaketh
             of
             the
             need
             there
             is
             of
             the
             greatest
             caution
             b
             in
             this
             matter
             :
             need
             of
             it
             ,
             not
             only
             for
             the
             moment
             of
             the
             thing
             ,
             but
             for
             the
             easiness
             of
             erring
             in
             it
             .
          
           
             Fourthly
             ,
             If
             they
             worship
             them
             as
             Shechinahs
             of
             ruling
             Daemons
             ,
             they
             honour
             that
             as
             the
             presence
             of
             a
             power
             which
             God
             is
             pleased
             every-where
             to
             exercise
             ;
             and
             which
             he
             hath
             not
             fixed
             in
             such
             Statues
             ,
             in
             order
             to
             any
             eminent
             operation
             .
             Wherefore
             they
             give
             the
             honour
             of
             Gods
             Schechinah
             to
             that
             which
             is
             not
             such
             ,
             and
             their
             trust
             is
             in
             an
             Idol
             .
             And
             here
             the
             practice
             of
             the
             Church
             of
             Rome
             is
             scandalous
             ,
             if
             its
             constitution
             be
             not
             .
             There
             is
             a
             common
             perswasion
             among
             that
             people
             ,
             that
             Prayers
             are
             more
             effectually
             heard
             ,
             and
             that
             Miracles
             are
             sooner
             done
             before
             an
             Image
             than
             in
             the
             absence
             of
             it
             :
             That
             one
             Image
             is
             a
             more
             excellent
             Shechinah
             than
             another
             ;
             that
             our
             Lady
             will
             perform
             things
             at
             Loretto
             ,
             which
             she
             will
             not
             do
             at
             Rome
             it self
             .
             And
             they
             who
             desire
             blessing
             of
             St.
             Winifred
             ,
             think
             they
             soonest
             attain
             it
             at
             her
             well
             .
             The
             
               Liber
               Festivalis
            
             (
             as
             they
             called
             it
             )
             in
             use
             here
             in
             England
             ,
             in
             the
             time
             of
             Henry
             the
             seventh
             c
             ,
             aboundeth
             with
             stories
             of
             Divine
             power
             working
             in
             Images
             ;
             and
             amongst
             other
             tales
             ,
             it
             telleth
             of
             the
             power
             of
             the
             Image
             of
             St.
             Nicholas
             ,
             in
             keeping
             mens
             Goods
             in
             safety
             ;
             and
             how
             certain
             Thieves
             who
             were
             permitted
             for
             a
             time
             to
             steal
             a
             few
             Goods
             committed
             to
             its
             care
             ,
             were
             by
             St.
             Nicholas
             forced
             to
             speedy
             restitution
             .
             We
             read
             in
             Krantzius
             d
             ,
             that
             Count
             Gerhard
             ,
             Uncle
             to
             Waldemare
             of
             Sleswick
             ,
             
             went
             to
             battel
             against
             the
             Danes
             with
             the
             Image
             of
             the
             Virgin
             about
             his
             neck
             ;
             after
             the
             manner
             of
             Sylla
             the
             Dictator
             ,
             who
             used
             in
             such
             emergencies
             ,
             certain
             little
             statues
             of
             Apollo
             or
             Jove
             ,
             one
             of
             which
             after
             his
             escape
             in
             a
             very
             dangerous
             Fight
             ,
             he
             kissed
             ,
             saying
             ,
             
               O
               Jupiter
               !
               I
               had
               almost
               fallen
               with
               you
               this
               day
               ,
               and
               you
               with
               me
               .
            
             And
             the
             Books
             of
             the
             most
             learned
             Papists
             are
             full
             of
             Legends
             ,
             which
             by
             telling
             of
             the
             motion
             of
             the
             Images
             themselves
             in
             wonderful
             manner
             ,
             or
             of
             the
             miraculous
             events
             succeeding
             the
             Addresses
             made
             at
             them
             ,
             do
             incline
             the
             people
             to
             come
             thither
             with
             confidence
             ,
             as
             to
             the
             Shechinahs
             of
             God.
             Curtius
             ,
             the
             Provincial
             of
             Belgium
             ,
             is
             one
             of
             these
             writers
             ,
             and
             I
             find
             this
             story
             in
             him
             :
             
               There
               was
               a
               certain
               poor
               man
               b
               ,
               who
               in
               extreme
               need
               beseeched
               our
               Saviour
               to
               preserve
               him
               ,
               from
               perishing
               ,
               by
               some
               small
               Alms.
               At
               this
               Prayer
               ,
               
                 the
                 Image
                 ,
                 or
                 rather
                 Christ
                 in
                 the
                 Image
                 ,
              
               bowed
               himself
               ,
               and
               gave
               to
               the
               beggar
               his
               right
               shoo
               as
               a
               help
               in
               his
               need
               .
               Away
               went
               the
               man
               with
               this
               new
               prize
               ,
               but
               the
               neighbours
               hearing
               of
               it
               ,
               redeemed
               the
               shoo
               with
               the
               equal
               weight
               in
               gold
               .
               But
               that
               shoo
               to
               this
               day
               ,
               could
               never
               be
               fitted
               again
               to
               the
               foot
               ,
               but
               is
               supported
               with
               a
               Chalice
               .
            
             It
             seems
             this
             Crucifix
             was
             made
             of
             Cedar
             by
             Nicodemus
             himself
             c
             ;
             but
             methinks
             with
             no
             good
             fancy
             ;
             the
             Artist
             having
             carved
             a
             Crown
             of
             Gold
             ,
             instead
             of
             one
             of
             Thorns
             ,
             upon
             the
             head
             of
             our
             holy
             Lord.
             Lipsius
             (
             a
             man
             rather
             learned
             than
             wise
             )
             telleth
             d
             of
             the
             many
             drops
             of
             blood
             which
             distilled
             from
             a
             certain
             wooden
             Image
             of
             the
             Virgin
             at
             Halla
             .
             And
             on
             this
             he
             looked
             as
             on
             a
             miracle
             ,
             either
             declaring
             her
             resentment
             of
             the
             present
             Wars
             ,
             or
             foretelling
             the
             cessation
             of
             them
             by
             her
             means
             .
             The
             Eyes
             of
             
               Venantius
               Fortunatus
            
             were
             cured
             of
             their
             pain
             ,
             after
             having
             been
             anointed
             (
             as
             they
             say
             )
             from
             the
             Lamp
             of
             Saint
             Martin
             ;
             and
             Baronius
             
             a
             hence
             proveth
             ,
             as
             from
             a
             certain
             medium
             ,
             the
             worship
             of
             Images
             .
          
           
             But
             how
             if
             God
             doth
             this
             by
             Nature
             ,
             or
             sometimes
             by
             miraculous
             Power
             ,
             for
             the
             trial
             of
             our
             Faith
             ?
             Or
             what
             if
             such
             things
             should
             be
             done
             by
             Gods
             just
             permission
             ,
             by
             the
             Devil
             himself
             ,
             to
             men
             that
             have
             renounced
             their
             Reason
             ?
             Why
             then
             ,
             the
             Devil
             has
             their
             trust
             and
             praise
             instead
             of
             God
             ;
             an
             Idolatry
             not
             to
             be
             mentioned
             without
             religious
             fear
             and
             indignation
             .
             And
             doth
             not
             the
             Devil
             sometimes
             work
             such
             wonders
             ?
             How
             then
             come
             the
             Books
             of
             the
             Heathens
             to
             be
             fill'd
             with
             stories
             of
             Miracles
             wrought
             in
             or
             at
             their
             Images
             ,
             as
             well
             as
             those
             of
             the
             Romanists
             ?
             If
             it
             be
             told
             by
             the
             
               Romanist
               Lipsius
            
             ,
             That
             an
             Image
             of
             the
             Virgin
             bled
             ;
             it
             is
             also
             storied
             by
             the
             Heathen
             Porphyrie
             b
             ,
             That
             when
             a
             certain
             King
             endeavour'd
             to
             pull
             an
             hair
             from
             a
             Statue
             of
             the
             Brachmans
             ,
             the
             blood
             gushed
             out
             against
             him
             .
             Moreover
             ,
             that
             the
             Statue
             did
             sweat
             so
             exceedingly
             in
             the
             heat
             of
             the
             weather
             ,
             that
             they
             were
             forc'd
             to
             refresh
             it
             with
             perpetual
             fanning
             .
          
           
             Lastly
             ,
             If
             the
             worshippers
             of
             the
             Images
             of
             Saints
             ,
             do
             honour
             them
             only
             as
             Shechinahs
             ,
             where
             the
             Saints
             hear
             better
             than
             in
             other
             places
             ,
             and
             as
             their
             Chambers
             of
             meer
             Request
             that
             they
             would
             pray
             for
             them
             ;
             they
             commit
             a
             mistake
             ,
             and
             they
             think
             them
             present
             when
             they
             are
             not
             :
             but
             they
             give
             not
             away
             Gods
             Honour
             ,
             which
             is
             not
             infringed
             by
             this
             meer
             thought
             ,
             that
             his
             Saints
             are
             in
             certain
             places
             ;
             seeing
             that
             belongeth
             to
             their
             finite
             condition
             .
             But
             if
             wise
             men
             look
             for
             them
             in
             any
             certain
             place
             ,
             they
             look
             for
             them
             rather
             in
             some
             space
             of
             the
             clear
             air
             ,
             than
             in
             an
             Image
             ,
             or
             a
             Cave
             ,
             where
             there
             may
             be
             suspition
             of
             Imposture
             .
          
           
             Now
             ,
             though
             men
             by
             this
             last
             way
             of
             venerating
             Images
             ,
             do
             not
             idolize
             them
             as
             Supreme
             Gods
             ,
             or
             as
             
             ruling-Daemons
             ;
             yet
             they
             offend
             in
             the
             other
             extreme
             ,
             and
             disparage
             them
             as
             Saints
             ,
             whilst
             they
             make
             them
             to
             chuse
             such
             mean
             and
             unbecoming
             Apartments
             .
             This
             was
             the
             belief
             of
             Arnobius
             ,
             with
             part
             of
             whose
             Confession
             I
             will
             end
             this
             Chapter
             .
             
               I
               very
               grievously
               b
               reproach'd
               those
               whom
               [
               in
               my
               state
               of
               Heathenism
               ]
               I
               thought
               to
               be
               Divine
               ,
               whilst
               I
               believ'd
               them
               to
               be
               Wood
               ,
               Stone
               ,
               Bone
               ,
               or
               to
               dwell
               in
               the
               matter
               of
               such
               things
               .
            
          
        
      
       
         
         
           CHAP.
           XIII
           .
           
             Of
             the
             Idolatry
             charged
             ,
             without
             any
             tolerable
             colour
             ,
             on
             the
          
           Church
           of
           England
           .
        
         
           IT
           was
           the
           wisdom
           of
           our
           Legal
           Reformers
           ,
           to
           purge
           the
           Church
           of
           all
           manifest
           Corruptions
           ,
           and
           particularly
           of
           those
           which
           had
           crept
           in
           about
           the
           Invocation
           of
           Saints
           ,
           and
           the
           Worship
           of
           Images
           .
        
         
           But
           there
           arose
           men
           of
           a
           worse
           temper
           ,
           and
           such
           who
           usurped
           Power
           .
           And
           these
           thought
           that
           nothing
           of
           the
           old
           Building
           was
           again
           to
           be
           used
           .
           They
           were
           not
           for
           sweeping
           and
           repairing
           of
           Gods
           House
           ,
           but
           for
           razing
           the
           very
           Foundation
           ,
           and
           sowing
           the
           Place
           with
           Salt.
           
             Among
             our selves
             (
             saith
             the
             Learned
             Mr.
             Thorndike
             a
             ,
             meaning
             not
             the
             Sons
             of
             the
             Church
             ,
             but
             the
             giddy
             people
             of
             England
             )
             it
             seems
             yet
             to
             be
             a
             dispute
             ,
             Whether
             any
             Ceremonies
             at
             all
             are
             to
             be
             used
             in
             the
             publick
             Service
             of
             God.
             The
             pretences
             of
             this
             time
             having
             extended
             the
             imagination
             of
             Idolatry
             so
             far
             ,
             as
             to
             make
             the
             Ceremonies
             and
             Utensils
             of
             Gods
             Service
             ,
             Idols
             ;
             and
             the
             Ceremonies
             which
             they
             are
             used
             with
             ,
             Idolatries
             .
          
        
         
           Nay
           ,
           it
           was
           the
           way
           of
           the
           Fanatical
           people
           in
           the
           late
           Civil
           Wars
           ,
           to
           give
           the
           name
           of
           Idol
           to
           any
           thing
           to
           which
           their
           fancy
           was
           not
           reconcil'd
           .
           Some
           call'd
           the
           most
           excellent
           Father
           of
           our
           Countrey
           b
           ,
           th●…
           Idol
           of
           the
           people
           .
           With
           some
           ,
           the
           Liturgy
           c
           ,
           the
           Surplice
           d
           ,
           a
           Church
           ,
           a
           Steeple
           ,
           was
           an
           Idol
           .
           Neither
           did
           there
           want
           those
           who
           bestow'd
           that
           title
           upon
           that
           necessary
           Doctrine
           of
           the
           Gospel
           which
           requireth
           conditions
           and
           qualifications
           of
           Holiness
           in
           order
           to
           acceptance
           
           with
           God
           through
           Christ
           a
           .
        
         
           I
           should
           run
           a
           strange
           and
           endless
           course
           ,
           if
           I
           should
           pursue
           all
           their
           Extravagancies
           ;
           but
           a
           few
           of
           the
           most
           colourable
           amongst
           them
           ,
           I
           will
           a
           little
           consider
           .
           Those
           I
           mean
           ,
           are
           the
           three
           following
           .
           The
           first
           is
           ,
           the
           bowing
           towards
           the
           Altar
           b
           .
        
         
           The
           second
           is
           ,
           the
           kneeling
           at
           the
           holy
           Communion
           .
        
         
           The
           third
           is
           ,
           the
           Reverence
           at
           the
           name
           of
           Jesus
           .
        
         
           The
           first
           of
           these
           ,
           the
           bowing
           towards
           the
           Altar
           ,
           is
           no
           Command
           of
           the
           Church
           ,
           nor
           the
           common
           practice
           of
           it
           in
           Parochial
           Assemblies
           ,
           nor
           so
           much
           as
           the
           Couns●…l
           of
           any
           of
           its
           Canons
           ,
           besides
           the
           seventh
           of
           those
           which
           they
           call
           the
           Canons
           of
           Bishop
           Laud
           c
           .
           And
           in
           that
           Canon
           the
           true
           spirit
           of
           Christian
           meekness
           and
           charity
           is
           thus
           expressed
           .
           
             The
             reviving
             —
             of
             this
             ancient
             and
             laudable
             custom
             ,
             we
             heartily
             commend
             to
             the
             serious
             consideration
             of
             all
             good
             people
             ;
             not
             with
             any
             intention
             to
             exhibit
             any
             Religious
             worship
             to
             the
             Communion-Table
             —
             but
             only
             for
             the
             advancement
             of
             Gods
             Majesty
             ,
             and
             to
             give
             him
             alone
             that
             honour
             and
             glory
             that
             is
             due
             unto
             him
             ,
             and
             not
             otherwise
             .
             And
             in
             the
             practice
             or
             omission
             of
             this
             Rule
             ,
             we
             desire
             ,
             that
             the
             Rule
             of
             Charity
             ,
             prescribed
             by
             the
             Apostle
             ,
             be
             observed
             ,
             which
             is
             ,
             That
             they
             which
             use
             this
             Rite
             ,
             despise
             not
             them
             who
             use
             it
             not
             ;
             and
             that
             they
             who
             use
             it
             not
             ,
             condemn
             not
             those
             who
             use
             it
             .
          
        
         
           And
           little
           reason
           there
           is
           ,
           that
           those
           who
           use
           it
           not
           ,
           should
           condemn
           those
           who
           use
           it
           ,
           as
           Idolaters
           ,
           when
           they
           publickly
           declare
           that
           they
           bow
           not
           ,
           as
           others
           d
           ,
           to
           it
           ,
           but
           towards
           it
           ,
           to
           God
           alone
           ;
           who
           there
           exhibits
           that
           high
           favour
           of
           renewing
           ,
           by
           visible
           tokens
           and
           pledges
           ,
           our
           Covenant
           with
           him
           .
           Our
           sign
           of
           Reverence
           must
           be
           some
           way
           exhibited
           ;
           and
           
           what
           Idolatry
           is
           there
           in
           the
           exhibition
           of
           it
           this
           way
           ,
           when
           't
           is
           but
           the
           way
           ,
           not
           the
           object
           of
           our
           Religious
           veneration
           ?
           It
           is
           against
           the
           common
           sense
           of
           the
           sign
           of
           Incurvation
           ,
           to
           interpret
           it
           as
           the
           worship
           of
           every
           thing
           in
           a
           Church
           ,
           before
           which
           the
           sign
           is
           made
           :
           It
           must
           be
           the
           circumstance
           of
           the
           object
           ,
           and
           the
           form
           of
           address
           ,
           and
           the
           application
           made
           to
           it
           ,
           which
           determineth
           its
           worship
           .
           Few
           therefore
           there
           are
           so
           injudiciously
           uncharitable
           as
           to
           accuse
           the
           Minister
           of
           adoring
           the
           Church-bible
           ,
           or
           Common-prayer-book
           ;
           though
           he
           often
           bows
           ,
           and
           kneels
           ,
           and
           prays
           before
           them
           .
           Few
           I
           say
           there
           are
           that
           do
           so
           :
           for
           I
           think
           his
           madness
           singular
           ,
           who
           in
           the
           late
           Revolutions
           in
           England
           ,
           maintained
           in
           a
           publick
           Pamphlet
           ,
           (
           well
           worthy
           sure
           an
           Imprimatur
           )
           
             that
             a
             Words
             in
             a
             Book
             were
             Images
             ,
          
           and
           consequently
           that
           to
           pray
           before
           a
           Book
           ,
           or
           to
           use
           a
           Book
           in
           Prayer
           is
           Idolatry
           ,
           or
           Image-worship
           .
        
         
           It
           is
           true
           ,
           concerning
           the
           second
           Ceremony
           ,
           the
           kneeling
           at
           the
           holy
           Communion
           ,
           that
           it
           is
           enjoined
           by
           our
           Church
           ;
           but
           enjoined
           it
           is
           in
           the
           quality
           of
           a
           decent
           circumstance
           ,
           and
           not
           as
           an
           essential
           part
           of
           the
           Lords-Supper
           .
           But
           we
           are
           by
           no
           Rubrick
           or
           Canon
           enjoined
           to
           kneel
           to
           the
           Sacramental
           bread
           ,
           which
           is
           declared
           still
           to
           be
           bread
           (
           though
           not
           the
           bread
           of
           common
           Tables
           )
           and
           not
           the
           natural
           body
           of
           Christ
           :
           Also
           before
           the
           Administration
           of
           it
           ,
           which
           is
           done
           in
           a
           form
           of
           Prayer
           ,
           which
           requireth
           our
           Reverence
           ,
           the
           people
           are
           generally
           on
           their
           knees
           in
           devotion
           to
           God.
           If
           any
           begin
           then
           to
           kneel
           ,
           their
           kneeling
           is
           by
           the
           Church
           declared
           to
           be
           at
           the
           Sacrament
           ,
           not
           to
           the
           Elements
           of
           it
           ,
           (
           as
           they
           of
           Rome
           do
           b
           towards
           which
           she
           alloweth
           not
           so
           much
           as
           a
           Prosopopeia
           in
           her
           Prayers
           ;
           and
           which
           are
           neither
           the
           Statues
           nor
           the
           Pictures
           of
           Christs
           Person
           ;
           though
           they
           be
           apt
           memorials
           of
           his
           
           Passion
           ;
           and
           are
           more
           safely
           received
           in
           their
           ordinary
           form
           than
           with
           such
           Figures
           as
           the
           Roman
           Church
           impresseth
           upon
           them
           ;
           of
           which
           great
           variety
           is
           to
           be
           seen
           in
           the
           Electa
           of
           Novarinus
           .
        
         
           Further
           ,
           The
           Church
           of
           England
           to
           avoid
           all
           pretence
           of
           cavil
           and
           exception
           ,
           hath
           besides
           her
           Article
           against
           the
           Corporal
           Presence
           ,
           given
           to
           the
           world
           an
           express
           declaration
           of
           her
           design
           in
           the
           injunction
           of
           Kneeling
           .
           She
           declareth
           that
           this
           is
           done
           in
           reverence
           and
           humility
           to
           Christ
           ,
           and
           not
           to
           the
           shews
           or
           substance
           of
           the
           Elements
           ,
           or
           to
           the
           natural
           body
           of
           Christ
           under
           the
           shews
           of
           Bread.
           
        
         
           They
           who
           are
           acquainted
           with
           the
           writings
           of
           
             Monsieur
             Daille
          
           ,
           have
           no
           more
           reason
           to
           think
           him
           a
           Romanist
           ,
           than
           they
           have
           to
           take
           Bellarmine
           for
           a
           zealot
           amongst
           the
           Reformed
           .
           Now
           this
           is
           the
           acknowledgment
           of
           that
           grave
           and
           learned
           person
           ,
           in
           his
           Apology
           for
           the
           Reformed
           Churches
           .
           
             Whilst
             the
             Church
             of
             England
             a
             declareth
             ,
             as
             it
             doth
             ,
             against
             the
             adoration
             of
             the
             external
             Elements
             ,
             their
             kneeling
             at
             the
             Communion
             cannot
             be
             taken
             for
             the
             worshipping
             of
             the
             Bread
             ,
             nor
             be
             thought
             any
             thing
             else
             but
             the
             worship
             of
             Christ
             himself
             reigning
             in
             the
             Heavens
             .
          
        
         
           In
           this
           external
           Adoration
           of
           Christ
           ,
           the
           Church
           of
           England
           followeth
           the
           ancient
           Church
           ,
           which
           ,
           though
           it
           often
           adored
           by
           bowing
           ,
           and
           not
           kneeling
           ;
           yet
           sometimes
           it
           used
           that
           gesture
           ,
           and
           was
           never
           wanting
           in
           some
           sign
           of
           Reverence
           .
           Such
           Adoration
           is
           mentioned
           by
           St.
           Chrysostom
           ;
           and
           particularly
           the
           gesture
           of
           kneeling
           or
           prostration
           in
           some
           places
           ;
           though
           
             Monsieur
             Larrogne
          
           hath
           not
           pleased
           ,
           when
           he
           had
           just
           occasion
           so
           to
           do
           b
           ,
           to
           take
           notice
           of
           it
           .
           That
           eminent
           Father
           in
           his
           third
           Homily
           on
           the
           Epistle
           to
           the
           Ephesians
           ,
           thus
           upbraideth
           the
           irreverent
           and
           indevout
           Communicant
           c
           :
           
             The
             Royal
             Table
             is
             prepared
             ,
             the
             
             King
             himself
             is
             present
             ,
             and
             standest
             thou
             gaping
             about
             ?
             Thy
             Garments
             are
             unclean
             ,
             and
             art
             not
             thou
             ,
             at
             all
             ,
             concerned
             at
             it
             ?
             But
             they
             are
             pure
             ,
             [
             that
             is
             ,
             the
             Royal
             Table
             and
             the
             King
             of
             that
             Marriage-Feast
             ,
             ]
             wherefore
             fall
             down
             and
             communicate
             .
          
        
         
           For
           the
           third
           Ceremony
           ,
           the
           bowing
           at
           the
           name
           of
           Jesus
           ,
           it
           is
           also
           enjoined
           ,
           not
           as
           duty
           in
           its
           nature
           ,
           necessary
           to
           salvation
           ,
           but
           as
           a
           decent
           sign
           of
           our
           inward
           esteem
           of
           that
           inestimable
           benefit
           ,
           which
           that
           name
           brings
           to
           our
           mind
           a
           .
           Of
           that
           just
           esteem
           ,
           and
           not
           meerly
           of
           the
           outward
           Ceremony
           ,
           I
           hope
           that
           zealous
           Gentleman
           spake
           ,
           who
           is
           reported
           to
           have
           wished
           that
           every
           knee
           might
           rot
           which
           would
           not
           bow
           at
           the
           Name
           of
           Jesus
           b
           .
        
         
           By
           bowing
           at
           this
           Name
           we
           advance
           not
           the
           Son
           above
           the
           Father
           ,
           but
           adore
           the
           whole
           Trinity
           ,
           whilst
           by
           the
           cue
           or
           sign
           of
           this
           name
           we
           are
           reminded
           of
           the
           greatest
           mercy
           that
           ever
           God
           vouchsafed
           ;
           the
           Name
           of
           Jesus
           displaying
           the
           wisdom
           and
           mercy
           of
           God
           beyond
           those
           of
           
             El
             ,
             Jah
             ,
             Adonai
          
           ,
           or
           Jehovah
           .
           And
           for
           us
           to
           bow
           when-ever
           we
           hear
           that
           Name
           solemnly
           pronounced
           ,
           is
           no
           more
           to
           commit
           Idolatry
           than
           is
           our
           crying
           out
           at
           the
           reading
           of
           the
           Gospels
           ,
           
             Glory
             be
             to
             thee
             ,
             O
             Lord
             ,
          
           or
           ,
           
             O
             the
             depth
             of
             the
             riches
             of
             Gods
             mercy
             in
             Christ.
          
           For
           these
           words
           ,
           and
           that
           gesture
           ,
           are
           but
           external
           signs
           of
           the
           same
           inward
           acknowledgment
           and
           adoration
           .
           And
           they
           who
           think
           we
           worship
           the
           very
           name
           c
           when
           we
           bow
           at
           it
           ,
           are
           as
           grosly
           mistaken
           as
           the
           ignorant
           people
           in
           Athenaeus
           :
           for
           some
           there
           mentioned
           d
           ,
           when
           they
           heard
           others
           cry
           out
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             God
             save
             you
          
           ;
           or
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             God
             grant
             you
             life
          
           ,
           at
           the
           sneezing
           of
           any
           ;
           conceited
           that
           they
           adored
           either
           the
           very
           sternutation
           ,
           or
           the
           brain
           of
           man
           which
           then
           discharged
           it self
           of
           the
           fumes
           which
           oppressed
           it
           .
        
         
           The
           Church
           of
           England
           doth
           not
           enjoin
           men
           to
           
           bow
           to
           the
           Name
           of
           Jesus
           as
           to
           an
           Object
           ,
           but
           only
           
             at
             it
          
           ,
           as
           at
           a
           signal
           by
           which
           they
           are
           admonished
           of
           the
           time
           of
           paying
           Reverence
           to
           God.
           Neither
           is
           there
           any
           such
           form
           used
           in
           our
           Church
           as
           in
           the
           Church
           of
           Rome
           ,
           which
           to
           the
           Priests
           travelling
           into
           England
           a
           ,
           prescribeth
           this
           out
           of
           the
           Missal
           of
           
             Sarum
             .
             O
             God
             who
             hast
             made
             the
             most
             glorious
             name
             of
             our
             Lord
             Jesus
             Christ
             thy
             only
             begotten
             Son
             ,
             amiable
             to
             the
             faithful
             ,
             with
             the
             highest
             affection
             of
             suavity
             ,
             and
             terrible
             and
             dreadful
             to
             evil
             spirits
             ;
             mercifully
             grant
             that
             all
             they
          
           who
           devoutly
           worship
           this
           name
           
             on
             earth
             ,
             may
             perceive
             in
             this
             present
             life
             the
             sweetness
             of
             holy
             consolation
             ;
             and
             obtain
             in
             the
             life
             to
             come
             the
             joy
             of
             exultation
             and
             endless
             Jubilee
             ,
             by
             the
             same
             Lord.
          
           It
           is
           my
           opinion
           that
           the
           Judicious
           of
           that
           Church
           mean
           by
           that
           Name
           ,
           our
           Saviour
           himself
           as
           Redeemer
           of
           the
           World
           :
           but
           the
           Church
           expresseth
           it self
           in
           such
           manner
           that
           to
           the
           people
           the
           Name
           of
           Jesus
           soundeth
           like
           some
           distinct
           adorable
           object
           .
           For
           it
           speaketh
           of
           worshipping
           that
           Name
           ;
           it
           hath
           the
           Mass
           of
           the
           Name
           of
           Jesus
           ;
           the
           Litany
           of
           the
           Name
           of
           Jesus
           b
           ;
           and
           such-like
           Forms
           which
           are
           apt
           to
           entangle
           common
           Hearers
           .
        
         
           St.
           Ludgard
           c
           would
           have
           such
           honour
           done
           ,
           not
           only
           to
           Christs
           Name
           ,
           but
           to
           that
           of
           the
           Virgin
           ;
           and
           he
           adviseth
           that
           when
           these
           words
           in
           the
           
             Tc
             Deum
          
           are
           repeated
           ,
           
             When
             thou
             tookest
             upon
             thee
             to
             deliver
             man
             thou
             didst
             not
             abhor
             the
             Virgins
             womb
          
           ;
           that
           then
           we
           bow
           down
           to
           the
           very
           ground
           .
           And
           it
           is
           said
           
             (
             d
          
           )
           of
           St.
           Gerard
           Bishop
           of
           Canadium
           (
           that
           is
           ,
           of
           Chonad
           in
           Hungary
           )
           that
           by
           his
           zeal
           for
           the
           honour
           of
           the
           holy
           Virgin
           ,
           he
           brought
           it
           at
           length
           so
           to
           pass
           in
           that
           Country
           ,
           that
           when
           they
           heard
           the
           Name
           of
           
             our
             Lady
          
           pronounced
           ,
           they
           straightway
           fell
           on
           their
           knees
           ,
           and
           bowed
           their
           heads
           towards
           the
           earth
           .
           And
           indeed
           nothing
           stoopeth
           lower
           than
           Superstition
           .
           But
           in
           the
           
           Church
           of
           England
           the
           bowing
           is
           neither
           that
           of
           Superstition
           nor
           Idolatry
           ,
           but
           of
           Religious
           Reverence
           ,
           at
           the
           hint
           of
           a
           word
           which
           setteth
           forth
           to
           us
           all
           the
           dimensions
           ,
           or
           rather
           the
           infinity
           of
           the
           Divine
           Wisdom
           and
           Love
           a
           .
        
         
           Lee
           not
           then
           the
           ignorance
           or
           malice
           of
           men
           who
           make
           Court
           to
           nothing
           but
           their
           own
           Diana
           ,
           accuse
           that
           excellent
           Church
           of
           Idolatry
           ,
           which
           hath
           so
           carefully
           purged
           her self
           of
           Idols
           ,
           though
           not
           of
           all
           manner
           of
           Rites
           :
           That
           had
           been
           to
           have
           swept
           away
           the
           convenient
           Ornaments
           of
           Gods
           house
           together
           with
           the
           durt
           of
           it
           ,
           the
           name
           which
           the
           Jews
           give
           to
           an
           Idol
           .
        
         
           Of
           some
           in
           England
           who
           have
           rent
           themselves
           from
           the
           safe
           Communion
           of
           that
           Church
           ,
           there
           may
           be
           juster
           reason
           for
           such
           complaint
           .
           What
           can
           judicious
           men
           think
           of
           the
           true
           original
           Quaker
           ,
           but
           as
           of
           one
           who
           by
           believing
           that
           God
           is
           not
           distinct
           from
           the
           Saints
           b
           ,
           and
           by
           worshipping
           that
           which
           he
           calls
           his
           Light
           or
           Christ
           within
           him
           ,
           rejecteth
           the
           Person
           of
           our
           Redeemer
           ,
           and
           committeth
           Idolatry
           with
           his
           own
           imagination
           ?
           must
           not
           they
           make
           a
           like
           judgment
           of
           such
           as
           
             Anna
             Trapnell
          
           c
           ,
           who
           believed
           for
           a
           while
           ,
           that
           God
           dwelt
           essentially
           in
           his
           Saints
           ?
           must
           not
           they
           also
           judg
           of
           
             Lodowick
             Muggleton
          
           as
           of
           a
           mad-man
           ,
           or
           of
           an
           Impostor
           ,
           selling
           his
           Blessings
           at
           a
           very
           profitable
           rate
           ;
           or
           of
           an
           Idolater
           worshipping
           nothing
           for
           the
           one
           true
           God
           ,
           but
           a
           confined
           person
           of
           flesh
           and
           bones
           .
           For
           he
           owneth
           no
           other
           Godhead
           than
           that
           which
           was
           conceived
           in
           the
           womb
           of
           the
           Virgin
           d
           ,
           and
           circumscribed
           by
           it
           for
           a
           season
           ;
           and
           as
           he
           blasphemously
           continues
           to
           speak
           e
           ,
           such
           as
           lost
           it self
           for
           a
           while
           ,
           both
           in
           honour
           and
           knowledg
           ;
           not
           knowing
           till
           he
           was
           glorified
           ,
           that
           himself
           was
           God
           the
           Father
           ,
           but
           that
           Elias
           was
           his
           God
           and
           his
           Father
           .
           For
           
           that
           also
           is
           one
           of
           his
           Blasphemies
           ,
           That
           God
           not
           finding
           it
           safe
           to
           trust
           the
           Angels
           a
           upon
           his
           descent
           from
           Heaven
           ,
           he
           committed
           his
           place
           to
           the
           safer
           trust
           of
           Moses
           and
           Elias
           b
           .
           A
           blasphemy
           worse
           ,
           if
           possible
           ,
           than
           that
           in
           Irenaeus
           c
           ,
           of
           the
           extravagant
           Gnosticks
           ,
           who
           supposed
           the
           place
           of
           the
           Logos
           to
           have
           been
           on
           earth
           supplied
           by
           the
           Angel
           Gabriel
           .
        
         
           But
           I
           forbear
           any
           further
           repetition
           of
           his
           abominable
           Fancies
           ,
           which
           will
           cause
           as
           great
           pain
           in
           the
           ears
           of
           pious
           Christians
           ,
           as
           the
           Justice
           of
           the
           Magistrates
           has
           lately
           done
           in
           his
           own
           .
        
         
           I
           shut
           up
           this
           Chapter
           with
           the
           Prayer
           of
           that
           Learned
           
           French-man
           
             Isaac
             Casaubon
          
           d
           
             :
             Thou
             ,
             O
             Lord
             Jesu
             ,
             preserve
             this
             church
             of
          
           England
           ,
           
             and
             give
             a
             sound
             mind
             to
             those
             Nonconformists
             who
             deride
             the
             Rites
             and
             Ceremonies
             of
             it
             .
          
        
      
       
         
         
           
             CHAP.
             XIV
          
           .
           Of
           the
           means
           which
           God
           hath
           vouchsafed
           the
           World
           towards
           the
           cure
           of
           Idolatry
           ;
           and
           more
           particularly
           ,
           of
           his
           favour
           in
           exhibiting
           ,
           to
           that
           purpose
           ,
           the
           Shechinah
           of
           his
           Son.
           
        
         
           
             PART
             1.
             
             
               Of
               the
               Cure
               of
               Idolatry
            
             .
          
           
             THE
             Notion
             of
             Idolatry
             being
             stated
             ,
             and
             also
             illustrated
             by
             the
             practice
             of
             it
             amongst
             Gentiles
             ,
             
               Jews
               ,
               Mahometans
            
             ,
             and
             Professors
             of
             Christianity
             ;
             I
             proceed
             to
             shew
             the
             means
             which
             God
             ,
             in
             pity
             of
             our
             weakness
             ,
             hath
             given
             us
             towards
             the
             Cure
             of
             this
             Evil.
             
          
           
             Against
             all
             manner
             of
             false
             Gods
             ,
             and
             ruling-Daemons
             ,
             he
             gave
             to
             all
             the
             world
             a
             Principle
             of
             Reason
             ,
             which
             teacheth
             that
             there
             is
             one
             Supreme
             Being
             ,
             absolute
             in
             Perfection
             ;
             and
             by
             consequence
             ,
             that
             he
             ,
             being
             every-where
             ,
             by
             Almighty
             Power
             ,
             Wisdom
             ,
             and
             Goodness
             ,
             is
             every-where
             to
             be
             adored
             and
             trusted
             in
             as
             the
             only
             God.
             
          
           
             The
             same
             Principle
             of
             Reason
             teacheth
             them
             ,
             that
             God
             can
             neither
             be
             represented
             by
             an
             Image
             ,
             nor
             confined
             to
             it
             ;
             neither
             knoweth
             it
             much
             more
             of
             the
             inferiour
             Powers
             of
             the
             invisible
             World
             ,
             save
             that
             they
             are
             ;
             and
             consequently
             it
             hath
             no
             ground
             for
             addresses
             to
             them
             .
          
           
             For
             the
             Jews
             ,
             they
             had
             an
             express
             command
             for
             the
             worship
             of
             one
             God
             without
             Image
             ;
             and
             many
             declarations
             of
             God
             ,
             as
             governing
             the
             world
             by
             his
             immediate
             Providence
             .
          
           
           
             Also
             Christian
             Religion
             sheweth
             plainly
             ,
             that
             the
             gods
             of
             the
             Heathens
             were
             Doemons
             ,
             or
             evil
             spirits
             ;
             and
             that
             there
             is
             but
             one
             God
             ,
             and
             one
             Mediator
             ,
             to
             be
             by
             Christians
             adored
             .
             It
             establisheth
             a
             Church
             or
             Corporation
             of
             Christians
             who
             agree
             in
             the
             worship
             of
             one
             God
             in
             Trinity
             .
             In
             Baptism
             ,
             or
             the
             Sacrament
             of
             admittance
             into
             that
             Society
             ,
             it
             prescribeth
             a
             solemn
             Renuntiation
             of
             the
             Devil
             and
             his
             works
             ,
             of
             which
             a
             part
             were
             the
             Pomps
             ,
             or
             Processions
             ,
             in
             honour
             of
             Idols
             .
             In
             the
             Sacrament
             which
             is
             a
             memorial
             of
             the
             Passion
             of
             Christ
             ,
             the
             Head
             and
             Founder
             of
             this
             Society
             ,
             it
             offereth
             to
             us
             the
             Cup
             of
             the
             Lord
             ,
             in
             opposition
             to
             the
             cup
             of
             Devils
             .
             On
             the
             First-day
             of
             the
             Week
             set
             a-part
             for
             publick
             worship
             ,
             it
             maketh
             a
             Remembrance
             of
             the
             Creation
             of
             the
             world
             ,
             by
             the
             Son
             ,
             by
             whom
             the
             Father
             made
             all
             things
             ,
             and
             not
             by
             any
             Doemons
             ;
             as
             also
             of
             the
             Resurection
             of
             Christ
             from
             the
             dead
             ,
             by
             which
             he
             conquered
             the
             powers
             of
             darkness
             .
             In
             the
             Form
             of
             Prayer
             which
             our
             Lord
             taught
             the
             Church
             ,
             it
             prayeth
             for
             deliverance
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             a
             from
             that
             evil
             one
             (
             from
             Satan
             the
             destroyer
             ,
             as
             
               Rabbi
               Judah
            
             was
             wont
             to
             petition
             )
             ;
             and
             ,
             in
             the
             Doxology
             ,
             it
             ascribeth
             not
             (
             with
             the
             Heathen
             world
             which
             then
             lay
             
               in
               maligno
               illo
            
             ,
             under
             the
             Power
             of
             the
             God
             of
             this
             world
             in
             general
             Idolatry
             ;
             )
             the
             Kingdom
             ,
             Power
             ,
             and
             Glory
             ,
             to
             the
             Devil
             ;
             but
             to
             that
             one
             true
             God
             ,
             who
             was
             the
             Father
             of
             Jesus
             Christ.
             
          
           
             But
             upon
             most
             of
             these
             Subjects
             ,
             I
             have
             already
             inlarged
             :
             It
             remaineth
             ,
             therefore
             ,
             that
             I
             speak
             of
             the
             means
             which
             God
             hath
             specially
             vouchsafed
             in
             the
             case
             of
             Images
             ;
             a
             Subject
             not
             commonly
             discoursed
             of
             ,
             and
             hinted
             only
             in
             the
             former
             Papers
             .
          
           
             This
             Disquisition
             I
             will
             begin
             with
             the
             notion
             of
             the
             Invisibility
             of
             God
             ;
             proceeding
             thence
             ,
             to
             the
             condescension
             he
             vouchsafes
             ,
             towards
             the
             very
             eye
             
             and
             fancy
             of
             man
             ,
             in
             the
             Shechinah
             of
             his
             Son.
             
          
           
             There
             is
             ,
             in
             the
             very
             Creation
             ,
             a
             great
             part
             of
             invisible
             matter
             and
             motion
             .
             Many
             things
             ,
             besides
             God
             Almighty
             ,
             are
             not
             immediately
             subject
             to
             mans
             sense
             ,
             though
             his
             Reason
             can
             reach
             them
             ,
             after
             a
             Philosophical
             consideration
             of
             their
             palpable
             effects
             .
             God
             ,
             indeed
             ,
             could
             have
             made
             that
             matter
             ,
             which
             is
             now
             invisible
             ,
             to
             have
             been
             seen
             by
             man
             ,
             in
             all
             the
             minute
             and
             curious
             Textures
             of
             it
             .
             For
             what
             should
             hinder
             that
             omnipotence
             which
             formed
             the
             light
             ,
             and
             created
             the
             soul
             ,
             from
             framing
             the
             Fibers
             of
             the
             Nerves
             in
             such
             delicate
             manner
             in
             this
             life
             ,
             [
             what
             possibly
             he
             may
             do
             in
             the
             coelestial
             body
             ]
             as
             to
             give
             to
             man
             a
             kind
             of
             natural
             Microscope
             .
             But
             ,
             for
             his
             own
             Divine
             substance
             ,
             which
             hath
             neither
             limits
             ,
             nor
             parts
             ,
             nor
             Physical
             motion
             [
             which
             is
             the
             division
             of
             Parts
             ,
             ]
             nor
             figure
             [
             which
             is
             inconsistent
             with
             immensity
             ]
             ;
             nor
             colour
             [
             which
             is
             an
             effect
             of
             figure
             ,
             and
             motion
             upon
             the
             brain
             ]
             ;
             it
             is
             certain
             ,
             that
             in
             this
             body
             ,
             we
             cannot
             see
             it
             ;
             and
             there
             is
             great
             reason
             to
             doubt
             whether
             we
             can
             do
             so
             in
             any
             other
             ,
             which
             ,
             though
             it
             be
             coelestial
             ,
             is
             still
             but
             body
             .
             For
             this
             sight
             ,
             then
             ,
             we
             are
             not
             to
             hope
             ,
             unless
             we
             mean
             it
             of
             the
             fuller
             knowledg
             of
             Gods
             will
             ;
             and
             interpret
             the
             antecedent
             by
             the
             consequent
             in
             that
             place
             of
             Scripture
             a
             ,
             which
             saith
             ,
             
               No
               man
               hath
               seen
               God
               at
               any
               time
               ;
               the
               only
               begotten
               Son
               ,
               which
               is
               in
               the
               bosom
               of
               the
               Father
               ,
               he
               hath
               reveal'd
               him
               .
            
             St.
             John
             in
             that
             place
             denieth
             expresly
             actual
             sight
             ,
             as
             also
             he
             doth
             again
             in
             his
             first
             Epistle
             b
             :
             Tertullian
             c
             in
             his
             refutation
             of
             Praxeas
             ,
             discourseth
             of
             the
             invisibility
             of
             God
             ,
             and
             the
             visibility
             of
             the
             Son
             of
             God
             [
             illustrating
             his
             sense
             by
             the
             appearance
             of
             the
             Sun
             ,
             which
             is
             not
             seen
             in
             its
             very
             body
             ,
             but
             by
             its
             rays
             ]
             .
             And
             he
             further
             noteth
             of
             St.
             Paul
             ,
             that
             he
             had
             to
             this
             purpose
             denied
             d
             both
             the
             actual
             and
             potential
             
             sight
             of
             God.
             
               No
               man
            
             (
             said
             that
             Apostle
             )
             
               hath
               seen
               God
               ,
               nor
               can
               see
               him
               .
            
             No
             man
             whilest
             alive
             can
             see
             God
             as
             he
             is
             ,
             as
             he
             dwells
             in
             Heaven
             ,
             the
             Palace
             and
             Throne
             of
             his
             most
             eminent
             Glory
             .
             He
             cannot
             behold
             that
             now
             (
             unless
             in
             such
             a
             glymps
             as
             St.
             Stephen
             enjoy'd
             )
             which
             he
             shall
             see
             after
             the
             Resurrection
             ,
             when
             the
             vail
             of
             this
             gross
             body
             shall
             be
             removed
             ;
             for
             to
             the
             meek
             in
             heart
             ,
             it
             is
             promised
             that
             they
             shall
             see
             God.
             To
             them
             shall
             be
             revealed
             that
             secret
             of
             faces
             ,
             which
             the
             Jews
             so
             often
             speak
             of
             ,
             and
             adjourn
             to
             the
             future
             life
             a
             .
             But
             for
             the
             substance
             of
             the
             Godhead
             ,
             it
             is
             for
             ever
             invisible
             ,
             the
             infinity
             of
             it
             [
             which
             Tertullian
             b
             seemeth
             to
             call
             the
             fulness
             of
             the
             Deity
             ,
             and
             denieth
             to
             have
             been
             seen
             by
             Moses
             ]
             can
             no
             more
             be
             taken
             in
             by
             mans
             eye
             ,
             than
             a
             whole
             circle
             of
             the
             Universe
             can
             be
             taken
             in
             at
             the
             same
             moment
             by
             the
             glass
             of
             a
             Telescope
             .
             And
             for
             the
             Essence
             of
             it
             ,
             it
             seems
             indiseernible
             ,
             even
             to
             the
             very
             Angels
             .
             For
             although
             Angels
             be
             spirits
             ,
             yet
             they
             possessing
             a
             space
             ,
             are
             of
             a
             far
             differing
             nature
             from
             the
             divine
             substance
             ,
             which
             filleth
             and
             pierceth
             all
             things
             .
             The
             Ranters
             ,
             c
             indeed
             ,
             professed
             to
             see
             in
             this
             life
             ,
             the
             very
             Essence
             of
             God
             ;
             but
             the
             true
             God
             was
             not
             every
             thing
             which
             they
             dream'd
             of
             .
          
           
             Now
             man
             ,
             in
             this
             earthly
             state
             ,
             receiving
             knowledg
             chiefly
             from
             the
             senses
             ,
             he
             is
             exceeding
             covetous
             of
             sensible
             helps
             in
             his
             research
             after
             the
             most
             abstracted
             notions
             ,
             which
             inclination
             being
             vehement
             in
             the
             vulgar
             ,
             who
             are
             generally
             of
             very
             gross
             apprehension
             ;
             they
             pursue
             not
             the
             object
             of
             their
             minds
             [
             be
             it
             the
             most
             Divine
             and
             Spiritual
             God
             himself
             ]
             with
             pure
             and
             unmixed
             reason
             ;
             but
             they
             at
             best
             ,
             blend
             it
             with
             some
             bodily
             phantasm
             ,
             and
             often
             dwell
             wholly
             upon
             such
             an
             Image
             ,
             and
             the
             external
             object
             of
             it
             ;
             insomuch
             that
             their
             imagination
             worshippeth
             that
             which
             should
             be
             entertained
             
             only
             as
             the
             help
             and
             instrument
             of
             their
             mind
             .
             So
             that
             although
             the
             natural
             desire
             of
             a
             visible
             object
             be
             not
             the
             necessary
             cause
             ,
             yet
             it
             is
             the
             occasional
             root
             of
             all
             that
             proper
             Idolatry
             ,
             or
             Image-worship
             ,
             which
             divided
             it self
             into
             more
             kinds
             ,
             than
             there
             are
             Nations
             in
             the
             world
             .
          
        
         
           
             PART
             2.
             
             
               Of
               the
               Cure
               of
               Idolatry
               by
               the
            
             Shechinah
             
               of
               God.
            
             
          
           
             GOD
             knowing
             well
             the
             frame
             a
             and
             infirmity
             of
             man
             [
             though
             himself
             did
             not
             erect
             it
             so
             as
             now
             it
             stands
             ,
             with
             much
             decay
             ,
             and
             many
             breaches
             ]
             ,
             was
             pleased
             to
             condescend
             to
             the
             weak
             condition
             of
             his
             nature
             ,
             and
             to
             vouchsafe
             him
             a
             kind
             of
             visible
             presence
             ,
             lest
             in
             the
             entire
             absence
             of
             it
             ,
             his
             fancy
             should
             have
             bow'd
             him
             down
             ,
             even
             to
             such
             creatures
             ,
             to
             which
             man
             himself
             being
             compared
             ,
             is
             a
             kind
             of
             subcaelestial
             Deity
             .
             It
             pleased
             then
             the
             wise
             and
             merciful
             God
             ,
             to
             shew
             to
             the
             very
             eyes
             of
             man
             ,
             though
             not
             his
             spiritual
             and
             immense
             substance
             ,
             or
             any
             statue
             or
             picture
             of
             it
             ,
             properly
             so
             called
             ;
             yet
             his
             Shechinah
             ,
             or
             visible
             glory
             ,
             the
             symbol
             of
             his
             especial
             Presence
             .
          
           
             This
             divine
             appearance
             ,
             I
             suppose
             to
             have
             been
             generally
             exhibited
             in
             a
             mighty
             lustre
             of
             flame
             or
             light
             ,
             set
             off
             with
             thick
             ,
             and
             ,
             as
             I
             may
             call
             them
             ,
             solemn
             Clouds
             .
             Nothing
             is
             in
             nature
             so
             pure
             and
             pleasant
             ,
             and
             venerable
             as
             light
             ,
             especially
             in
             some
             reflexions
             ,
             or
             refractions
             of
             it
             ,
             which
             are
             highly
             agreeable
             to
             the
             temper
             of
             the
             brain
             .
             By
             light
             God
             discovereth
             his
             other
             works
             ,
             and
             by
             it
             he
             hath
             pleased
             to
             shadow
             out
             himself
             ;
             and
             both
             secular
             and
             sacred
             Writers
             have
             thence
             taken
             plenty
             of
             metaphors
             ,
             dipping
             as
             it
             were
             their
             pens
             in
             light
             when
             they
             write
             of
             him
             ,
             who
             made
             Heaven
             and
             Earth
             .
             
               “
               Jamblichus
            
             in
             his
             book
             of
             the
             
             
               “
               Egyptian
               Mysteries
            
             ,
             setteth
             out
             by
             light
             ,
             the
             Power
             ,
             the
             Simplicity
             ,
             the
             Penetration
             ,
             the
             Ubiquity
             of
             God.
             
               R.
               Abin
               Levita
            
             supposeth
             it
             to
             be
             the
             garment
             of
             God
             ,
             it
             having
             been
             said
             by
             David
             ,
             that
             he
             cloatheth
             himself
             with
             it
             .
             Maimonides
             supposeth
             the
             matter
             of
             the
             Heavens
             to
             have
             a
             risen
             from
             the
             extension
             of
             this
             vestment
             of
             Divine
             Light.
             Eugubinus
             supposeth
             the
             Divine
             Light
             to
             be
             the
             Empyrean
             Heaven
             ,
             or
             habitation
             of
             God.
             And
             this
             he
             thinketh
             to
             be
             the
             true
             Olympus
             of
             the
             Poets
             ,
             so
             called
             ,
             quasi
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             because
             it
             shineth
             throughout
             with
             admirable
             glory
             .
          
           
             S.
             Basil
             calleth
             the
             Light
             of
             God
             not
             sensible
             ,
             but
             intelligible
             ;
             and
             conceiteth
             that
             ,
             after
             that
             first
             uncreated
             ,
             the
             Angels
             are
             a
             second
             and
             created
             light
             .
             Such
             sayings
             ,
             though
             they
             have
             in
             them
             a
             mixture
             of
             extravagance
             ,
             yet
             in
             the
             main
             ,
             they
             teach
             the
             same
             with
             the
             Scripture
             ,
             that
             God
             is
             light
             ;
             or
             that
             there
             is
             nothing
             in
             the
             Creation
             so
             fit
             an
             Emblem
             of
             him
             ,
             and
             so
             fit
             to
             be
             used
             in
             his
             appearance
             to
             the
             world
             .
             Thus
             therefore
             is
             the
             Shechinah
             of
             God
             described
             in
             the
             Prophecy
             of
             Habakkuk
             a
             
               :
               God
               came
               from
               Teman
               ,
               and
               the
               holy
               One
               from
               Mount
               Paran
               ,
               Selah
               :
               His
               glory
               covered
               the
               Heavens
               ,
               and
               the
               Earth
               was
               full
               of
               his
               praise
               :
               And
               his
               brightness
               was
               as
               the
               light
               ,
               he
               had
               horns
            
             [
             or
             beams
             ]
             coming
             [
             or
             streaming
             ]
             
               out
               of
               his
               hand
            
             [
             or
             side
             ]
             .
          
           
             Whether
             the
             Shechinah
             of
             God
             ever
             appeared
             (
             out
             of
             a
             vision
             )
             in
             light
             organiz'd
             in
             mans
             shape
             ,
             I
             am
             not
             certain
             ;
             though
             such
             a
             Representation
             be
             apt
             to
             excite
             the
             veneration
             of
             mankind
             .
             For
             even
             when
             Herod
             spake
             from
             his
             Throne
             of
             Majesty
             ,
             and
             the
             light
             was
             with
             singular
             advantage
             ,
             reflected
             from
             his
             Robe
             of
             silver
             ,
             the
             amused
             people
             were
             the
             more
             readily
             induced
             to
             celebrate
             him
             as
             a
             God
             on
             Earth
             .
             But
             of
             the
             figure
             of
             the
             Shechinah
             ,
             I
             profess
             my self
             uncertain
             ;
             
             and
             often
             ruminate
             upon
             the
             Chaldee
             Oracle
             ,
             which
             adviseth
             us
             ,
             when
             we
             see
             the
             most
             holy
             Fire
             shining
             without
             a
             form
             or
             determinate
             shape
             ,
             then
             to
             hear
             the
             voice
             of
             it
             a
             :
             that
             is
             ,
             to
             esteem
             it
             then
             the
             true
             Oracle
             of
             God
             ,
             and
             not
             the
             imposture
             of
             a
             Daemon
             .
             And
             such
             a
             fire
             Psellus
             the
             Scholiast
             on
             this
             Oracle
             ,
             affirmeth
             to
             have
             been
             seen
             by
             many
             men
             .
             And
             I
             might
             shew
             somewhat
             like
             it
             in
             the
             Instances
             of
             Abraham
             and
             Moses
             .
             But
             there
             has
             been
             seen
             a
             false
             Fire
             also
             :
             and
             the
             Massalians
             ,
             whom
             Epiphanius
             calleth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             bending
             down
             their
             head
             to
             their
             navel
             ,
             professed
             they
             saw
             a
             divine
             fire
             ,
             and
             received
             the
             ardor
             of
             a
             divine
             spirit
             ,
             being
             either
             deluded
             by
             the
             Devil
             ,
             or
             deceived
             into
             this
             conceit
             ,
             by
             some
             odd
             fantasms
             which
             arose
             from
             the
             nerves
             extended
             in
             an
             uncommon
             posture
             .
          
           
             Now
             for
             the
             Shechinah
             or
             visible
             glory
             of
             God
             in
             this
             world
             [
             for
             whether
             it
             appeared
             to
             any
             as
             in
             the
             other
             ,
             till
             the
             day-break
             of
             the
             Gospel
             will
             bear
             a
             dispute
             ]
             ;
             it
             was
             in
             all
             likelihood
             effected
             ,
             not
             by
             the
             Father
             whom
             no
             man
             hath
             seen
             b
             ,
             but
             by
             the
             second
             Person
             in
             the
             Trinity
             ,
             the
             King
             and
             Light
             of
             the
             World
             ,
             who
             was
             afterwards
             Incarnate
             .
             Both
             the
             Orthodox
             and
             the
             Haeretical
             have
             maintained
             the
             visibility
             of
             the
             Son
             ,
             and
             the
             invisibility
             of
             the
             Father
             ,
             though
             upon
             different
             reasons
             .
             This
             did
             Origen
             c
             ,
             this
             did
             the
             Arians
             .
             Thus
             Bisterfeldius
             (
             in
             that
             very
             Treatise
             d
             in
             which
             he
             defendeth
             against
             Crellius
             the
             natural
             Divinity
             of
             the
             Son
             of
             God
             )
             doth
             maintain
             that
             the
             Father
             is
             invisible
             to
             the
             very
             Angels
             ;
             and
             that
             Christ
             even
             in
             the
             Ages
             long
             before
             the
             Gospel
             was
             the
             visible
             Image
             of
             the
             Father
             .
             Now
             the
             reason
             why
             true
             Catholicks
             affirm
             the
             Father
             to
             be
             invisible
             ,
             and
             the
             Son
             to
             be
             visible
             ,
             are
             exceedingly
             different
             from
             those
             of
             the
             Arians
             .
          
           
           
             For
             the
             Arians
             degrading
             the
             Son
             to
             the
             condition
             of
             a
             Creature
             [
             another
             ,
             a
             lesser
             ,
             a
             second
             God
             ,
             as
             Eusebius
             a
             of
             Caesarea
             is
             bold
             to
             call
             him
             .
             ]
             They
             suppose
             him
             to
             consist
             of
             a
             visible
             substance
             .
             So
             Maximinus
             the
             Arian
             ,
             remembred
             by
             St.
             Austin
             ,
             makes
             the
             Son
             invisible
             only
             as
             the
             Angels
             ,
             by
             non-appearance
             ;
             and
             the
             Father
             invisible
             by
             reason
             of
             his
             superior
             and
             immutable
             essence
             .
             In
             the
             mean
             time
             this
             was
             the
             Creed
             of
             the
             Catholicks
             ,
             that
             the
             whole
             Trinity
             was
             invisible
             in
             one
             Divine
             substance
             b
             .
             It
             was
             also
             their
             belief
             that
             the
             Son
             appeared
             ,
             and
             not
             the
             Father
             ,
             not
             from
             any
             difference
             of
             nature
             ,
             but
             of
             order
             only
             ;
             the
             Father
             being
             as
             it
             were
             the
             root
             or
             head
             of
             the
             Trinity
             ,
             and
             therefore
             not
             so
             fitly
             appearing
             as
             his
             Substitute
             the
             second
             Person
             .
             And
             they
             could
             perceive
             no
             more
             mutability
             in
             the
             Logos
             when
             he
             appeared
             ,
             than
             in
             the
             Father
             ,
             when
             he
             not
             in
             shape
             ,
             but
             by
             voice
             ,
             did
             own
             him
             as
             his
             only
             begotten
             Son.
             And
             by
             this
             reason
             Saint
             Austin
             c
             might
             have
             answered
             the
             Arians
             without
             asserting
             as
             he
             does
             ,
             that
             in
             the
             Old
             Testament
             the
             whole
             Trinity
             appeared
             .
             For
             the
             manner
             in
             which
             this
             Appearance
             of
             the
             Son
             of
             God
             was
             effected
             ,
             I
             conceive
             it
             to
             have
             been
             done
             by
             the
             Assumption
             of
             some
             principal
             Angel
             upon
             the
             greatest
             and
             most
             solemn
             occasions
             [
             without
             any
             vital
             or
             personal
             union
             ]
             ;
             and
             by
             the
             ministry
             of
             some
             other
             holy
             spirits
             ;
             together
             with
             an
             extraordinary
             motion
             ,
             sometimes
             in
             the
             air
             ,
             and
             thence
             in
             the
             brain
             ;
             and
             sometimes
             in
             the
             brain
             only
             .
             And
             in
             this
             opinion
             I
             have
             been
             the
             more
             confirmed
             ,
             since
             I
             found
             the
             concurrence
             of
             the
             very
             learned
             and
             judicious
             Mr.
             Thorndike
             in
             great
             measure
             d
             .
             If
             I
             were
             now
             to
             guess
             what
             Angel
             was
             assumed
             ,
             I
             would
             fasten
             my
             conjecture
             on
             Michael
             the
             Arch-angel
             ,
             whom
             the
             Hebrews
             call
             the
             Prince
             of
             Faces
             ,
             or
             the
             Prince
             of
             the
             Presence
             .
             By
             the
             Son
             the
             Father
             made
             the
             World
             e
             ,
             
             and
             what
             if
             I
             say
             he
             governed
             it
             also
             ,
             as
             by
             his
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             Word
             ?
             For
             in
             God
             we
             do
             not
             distinctly
             apprehend
             his
             way
             of
             working
             ,
             but
             conceive
             of
             it
             under
             the
             more
             general
             notion
             of
             his
             will
             and
             command
             .
             If
             I
             declare
             that
             the
             Son
             always
             acted
             in
             the
             Father's
             name
             ,
             I
             make
             but
             the
             same
             Profession
             which
             Tertullian
             did
             many
             ages
             ago
             a
             ,
             and
             avoid
             the
             Anathema
             which
             
               Marcus
               Arethusius
            
             b
             ,
             (
             or
             rather
             which
             others
             in
             the
             Council
             of
             Sirmium
             c
             )
             denounced
             against
             all
             who
             confess
             not
             that
             the
             Son
             ministred
             to
             the
             Father
             in
             the
             Creation
             of
             all
             things
             ,
             and
             who
             maintain
             that
             when
             God
             said
             ,
             
               Let
               us
               make
               man
            
             ,
             the
             Father
             said
             it
             not
             to
             the
             Son
             but
             to
             himself
             .
          
           
             Accordingly
             ,
             where
             God
             is
             said
             in
             the
             Old
             Testament
             to
             have
             appeared
             ,
             they
             seem
             to
             mistake
             who
             ascribe
             it
             to
             an
             Angel
             Personating
             God
             ,
             and
             not
             to
             the
             second
             Person
             ,
             as
             the
             Shechinah
             (
             or
             as
             Tertullian
             d
             calleth
             him
             )
             the
             Representator
             of
             the
             Father
             .
             To
             this
             purpose
             it
             hath
             been
             often
             noted
             by
             others
             ,
             and
             ought
             by
             me
             in
             this
             argument
             to
             be
             again
             brought
             to
             remembrance
             ,
             how
             often
             there
             is
             mention
             in
             the
             ancient
             Paraphrases
             of
             the
             Jews
             of
             the
             
               Word
               of
               God.
            
             Neither
             doth
             it
             enervate
             the
             force
             of
             this
             observation
             ,
             that
             what
             we
             translate
             the
             Word
             ,
             does
             often
             signifie
             ,
             I
             ,
             Thou
             ,
             or
             He.
             Both
             because
             several
             of
             the
             places
             will
             not
             admit
             of
             that
             other
             sense
             ;
             and
             because
             the
             Jews
             themselves
             so
             commonly
             own
             this
             ;
             and
             so
             often
             mention
             the
             Logos
             or
             Word
             of
             the
             Father
             .
             Philo
             is
             very
             frequent
             in
             speaking
             of
             the
             Divine
             Logos
             as
             the
             Substitute
             and
             Image
             of
             the
             invisible
             God
             ,
             both
             in
             his
             Book
             of
             Dreams
             ,
             and
             of
             the
             Confusion
             of
             Tongues
             .
             
               It
               is
               (
               said
               Philo
               in
               that
               latter
               Book
               )
               a
               thing
               well
               becoming
               those
               who
               so
               join
               together
               fellowship
               and
               science
               to
               desire
               to
               see
               God.
               If
               that
               cannot
               be
               ,
               they
               must
               content
               themselves
               with
               his
               sacred
               Image
               ,
               his
               
               Word
               .
            
             A
             saying
             which
             Eusebius
             esteemed
             worthy
             of
             an
             Asterick
             ,
             and
             accordingly
             transcribed
             it
             into
             his
             Book
             of
             Evangelical
             Preparation
             a
             .
             The
             same
             Jew
             giveth
             to
             the
             Logos
             the
             title
             of
             the
             shadow
             or
             Portraict
             of
             God
             ;
             adding
             that
             God
             Almighty
             used
             him
             as
             his
             instrument
             in
             framing
             the
             World.
             It
             is
             true
             that
             by
             the
             Logos
             Philo
             doth
             often
             b
             understand
             the
             World
             ,
             which
             by
             the
             greatness
             ,
             order
             and
             beauty
             of
             it
             ,
             declareth
             naturally
             the
             Power
             ,
             Wisdom
             ,
             and
             goodness
             of
             God
             ;
             and
             pleadeth
             with
             him
             in
             the
             quality
             of
             the
             Workmanship
             laid
             before
             the
             feet
             of
             the
             Workman
             .
             But
             it
             is
             as
             true
             and
             manifest
             that
             he
             speaketh
             also
             of
             the
             Logos
             of
             this
             inferior
             Logos
             ,
             as
             the
             maker
             and
             governour
             of
             it
             .
             In
             his
             Book
             
               de
               Mundi
               Opificio
            
             c
             ,
             he
             calleth
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               Divine
               Word
               ,
               or
               the
               Word
               of
               God
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               Image
               of
               God.
            
             And
             he
             says
             further
             of
             it
             ,
             that
             it
             is
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               a
               super-coelestial
               Star
               ;
               the
               fountain
               of
               all
               the
               sensible
            
             [
             or
             visible
             ]
             Luminaries
             .
             And
             he
             had
             said
             in
             the
             former
             Page
             d
             ,
             That
             the
             World
             was
             the
             Image
             of
             the
             Image
             ,
             or
             Archetypal
             Exemplar
             ,
             of
             the
             Logos
             of
             God.
             
          
        
         
           
             PART
             .
             3.
             
             
               Of
               the
            
             Shechinah
             
               of
               God
               from
            
             Adam
             to
             Noah
             .
          
           
             THis
             Substitute
             and
             Shechinah
             of
             God
             made
             Adam
             ,
             and
             he
             that
             gave
             him
             his
             Being
             gave
             him
             most
             probably
             the
             Law
             of
             it
             .
             For
             so
             the
             Fathers
             interpret
             that
             in
             St.
             
               John
               ,
               The
               Word
               was
               God.
               That
            
             [
             or
             He
             ]
             
               was
               the
               true
               Light
               that
               lighteth
               every
               man
               that
               cometh
               into
               the
               world
            
             e
             .
             And
             in
             this
             sense
             we
             are
             to
             expound
             St.
             Justin
             the
             Martyr
             ,
             where
             he
             speaketh
             of
             the
             Knowledg
             of
             God
             in
             Socrates
             by
             the
             Word
             f
             .
             He
             meaneth
             not
             that
             he
             was
             naturally
             a
             Christian
             ;
             but
             that
             so
             far
             as
             
             he
             was
             indued
             with
             such
             principles
             of
             Religious
             reason
             as
             Christianity
             owneth
             ;
             he
             had
             derived
             it
             from
             the
             Logos
             or
             Word
             of
             God
             ,
             who
             made
             the
             World
             ,
             and
             in
             it
             man
             ,
             a
             reasonable
             Creature
             .
             To
             him
             he
             appeared
             as
             well
             as
             to
             others
             ,
             who
             sprang
             from
             him
             ,
             helping
             the
             mind
             as
             soon
             as
             it
             was
             seated
             in
             this
             thicker
             region
             of
             bodily
             fantasms
             .
             And
             to
             Adam
             the
             Logos
             appeared
             ,
             I
             know
             not
             whether
             I
             should
             say
             in
             the
             shape
             of
             man
             or
             in
             the
             way
             of
             a
             bright
             cloud
             moving
             in
             Paradise
             when
             the
             wind
             began
             to
             rise
             a
             ,
             and
             asking
             with
             a
             voice
             of
             Majesty
             ,
             after
             his
             rebellious
             subject
             .
             And
             that
             this
             was
             the
             Son
             of
             God
             is
             insinuated
             by
             the
             Targum
             of
             Onkelos
             in
             the
             eighth
             verse
             of
             the
             third
             of
             Genesis
             .
             The
             Text
             of
             Moses
             is
             thus
             translated
             ,
             
               And
               when
               they
            
             [
             our
             first
             Parents
             ]
             
               heard
               the
               voice
               of
               the
               Lord
               God.
            
             But
             this
             is
             the
             sense
             of
             the
             words
             of
             
               Onkelos
               ,
               And
               they
               heard
               the
               voice
               of
               the
               Word
               of
               the
               Lord
               God.
               
            
          
           
             And
             amongst
             Christian
             Writers
             I
             may
             alledg
             Tertullian
             b
             ,
             and
             St.
             Hilary
             of
             Poictiers
             c
             ,
             who
             aboundeth
             in
             this
             Argument
             ;
             as
             also
             
               Theophilus
               Antiochenus
            
             d
             ,
             whose
             words
             are
             so
             pertinent
             that
             I
             cannot
             forbear
             the
             enlarging
             of
             my
             discourse
             with
             the
             translation
             of
             them
             :
             
               You
               will
               object
               (
               said
               Theophilus
               )
               that
               I
               teach
               ,
               that
               God
               cannot
               be
               circumscribed
               ;
               and
               yet
               that
               I
               say
               too
               ,
               that
               God
               walked
               in
               Paradise
               .
               Hear
               the
               answer
               I
               make
               to
               this
               Objection
               .
               God
               indeed
               and
               the
               Father
               of
               all
               things
               is
               neither
               shut
               up
               in
               a
               place
               ,
               nor
               found
               in
               it
               .
               For
               no
               place
               is
               there
               in
               which
               God
               can
               [
               in
               such
               manner
               ]
               dwell
               .
               In
               the
               mean
               time
               his
               Word
               by
               which
               he
               made
               all
               things
               ,
               being
               the
               Power
               and
               Wisdom
               of
               the
               Father
               himself
               ,
               personating
               the
               Father
               who
               is
               Lord
               of
               all
               ,
               came
               into
               Paradise
               in
               his
               Person
               ,
               and
               spake
               unto
               Adam
               ,
               who
               in
               the
               Scripture
               is
               said
               to
               have
               heard
               the
               voice
               of
               God.
               Now
               Gods
               voice
               ,
               what
               is
               it
               else
               but
               the
               very
               Logos
               
               (
               or
               Word
               )
               of
               God
               ,
               which
               is
               likewise
               his
               Son.
               
            
             After
             Adam
             was
             driven
             out
             of
             Paradise
             ,
             the
             Logos
             appointed
             a
             kind
             of
             Shechinah
             in
             the
             appearance
             of
             Angels
             to
             guard
             the
             way
             of
             the
             Tree
             of
             Life
             .
             These
             I
             conceive
             were
             a
             Cherub
             and
             a
             Saraph
             ,
             and
             that
             the
             latter
             (
             an
             Angel
             in
             the
             opinion
             of
             Maimonides
             himself
             *
             )
             was
             meant
             by
             the
             flaming-sword
             turning
             every
             way
             ;
             the
             versatile
             tayl
             of
             a
             Saraph
             or
             flame-like
             winged
             Serpent
             ,
             not
             being
             unaptly
             so
             called
             .
             And
             this
             conceit
             when
             I
             come
             to
             explain
             my self
             about
             Urim
             ,
             and
             the
             brazen
             Serpent
             ,
             will
             seem
             less
             extravagant
             than
             now
             it
             may
             do
             in
             this
             naked
             Proposal
             .
             And
             yet
             as
             't
             is
             thus
             proposed
             ,
             't
             is
             not
             so
             idle
             as
             that
             of
             Pseudo
             -
             Anselm
             a
             ,
             who
             will
             have
             this
             guard
             to
             be
             a
             Wall
             of
             Fire
             incompassing
             Paradise
             .
             In
             process
             of
             time
             ,
             when
             Cain
             and
             Abel
             offered
             to
             God
             their
             Eucharistical
             Sacrifices
             ,
             the
             Son
             of
             God
             again
             appeared
             as
             Gods
             Shechinah
             ;
             and
             testified
             it
             may
             be
             his
             gracious
             acceptance
             of
             the
             Sacrifice
             of
             Abel
             by
             some
             ray
             of
             flame
             streaming
             from
             that
             glorious
             visible
             Presence
             ,
             and
             re-acting
             to
             it
             ;
             whilst
             he
             shewed
             himself
             not
             pleased
             with
             the
             offering
             of
             Cain
             by
             forbearing
             (
             as
             I
             conjecture
             )
             to
             shine
             on
             his
             sheaves
             ,
             or
             to
             cause
             them
             to
             ascend
             ,
             so
             much
             as
             in
             smoke
             towards
             Heaven
             .
             And
             with
             this
             conjecture
             agreeth
             the
             Translarion
             of
             Theodotion
             in
             these
             words
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             [
             the
             Lord
             ]
             
               had
               respect
               to
               the
               oblations
               of
            
             Abel
             ,
             
               and
               set
               them
               on
               fire
            
             .
             That
             seemeth
             to
             be
             the
             most
             ancient
             way
             of
             answering
             by
             Fire
             ,
             some
             obscure
             characters
             of
             which
             we
             may
             discern
             in
             that
             lamp
             of
             fire
             which
             passed
             betwixt
             the
             pieces
             of
             Abrahams
             Sacrifice
             b
             .
             And
             much
             plainer
             footsteps
             of
             it
             are
             to
             be
             seen
             in
             the
             contest
             of
             Elijah
             with
             the
             Prophets
             of
             Baal
             ,
             whom
             that
             true
             Prophet
             of
             the
             God
             of
             Israel
             vanquished
             by
             that
             sign
             ,
             triumphing
             also
             thereby
             over
             that
             false
             Deity
             which
             they
             so
             vainly
             and
             with
             Battologie
             invoked
             c
             .
          
           
           
             I
             doubt
             not
             but
             God
             vouchsafed
             to
             men
             many
             other
             appearances
             of
             his
             glorious
             Shechinah
             ,
             besides
             those
             granted
             to
             Adam
             and
             Abel
             ,
             before
             he
             expressed
             his
             high
             resentment
             of
             the
             immorality
             of
             the
             world
             in
             the
             Flood
             of
             Noah
             .
             But
             we
             have
             no
             large
             Registers
             of
             the
             Transactions
             of
             those
             times
             .
          
        
         
           
             PART
             4.
             
             
               Of
               the
            
             Shechinah
             
               of
               God
               from
            
             Noah
             to
             Moses
             .
          
           
             THis
             eminent
             declaration
             of
             God
             as
             a
             God
             of
             judgment
             ,
             by
             sending
             such
             a
             deluge
             ,
             not
             having
             its
             due
             effect
             on
             Cham
             :
             God
             with
             great
             justice
             withdrew
             (
             as
             I
             conceive
             )
             this
             glorious
             Shechinah
             from
             him
             and
             his
             Line
             ,
             which
             continued
             his
             wickedness
             as
             well
             as
             his
             name
             .
             From
             them
             he
             withdrew
             it
             especially
             ;
             though
             to
             the
             rest
             it
             appeareth
             not
             to
             have
             been
             a
             common
             favour
             .
             Cham
             and
             his
             race
             being
             thus
             left
             to
             the
             vanity
             of
             their
             own
             brutish
             minds
             ,
             that
             race
             in
             the
             first
             place
             worshipped
             the
             Sun
             as
             the
             Tabernacle
             of
             the
             Deity
             ;
             that
             being
             the
             object
             which
             next
             to
             Gods
             Shechinah
             ,
             did
             paint
             in
             the
             brain
             an
             Image
             of
             the
             most
             venerable
             luster
             ,
             and
             perhaps
             likest
             to
             that
             glorious
             flame
             of
             Gods
             Shechinah
             which
             had
             formerly
             appeared
             ;
             for
             so
             glorious
             was
             that
             Planet
             in
             the
             eyes
             of
             the
             very
             Manichees
             in
             after-times
             ,
             that
             they
             esteemed
             it
             the
             seat
             of
             Christ
             after
             his
             Ascension
             and
             Installment
             in
             Heaven
             .
          
           
             I
             have
             guessed
             already
             ,
             that
             this
             kind
             of
             Idolatry
             was
             exercised
             and
             with
             design
             promoted
             at
             the
             building
             of
             the
             Tower
             of
             Babel
             .
             Now
             towards
             the
             prevention
             of
             that
             impious
             design
             the
             Shechinah
             of
             God
             appeared
             on
             the
             place
             .
             For
             so
             Novatianus
             argueth
             from
             those
             words
             in
             the
             Eleventh
             of
             Genesis
             a
             ,
             
               Let
               us
               go
               down
            
             .
             
               It
               could
               not
               (
               said
               he
               b
               )
               be
               God
               the
               Father
               ,
               for
               his
               Essence
               is
               not
               circumscribed
               ;
               nor
               yet
               an
               Angel
               ,
               
               for
               it
               is
               said
               in
               Deuteronomy
               *
               ,
               
                 That
                 the
                 most
                 high
                 divided
                 the
                 Nations
                 .
              
               It
               was
               therefore
               he
               that
               came
               down
               ,
               of
               whom
               St.
               Paul
               saith
               ,
               
                 He
                 who
                 descended
                 is
                 he
                 who
                 ascended
                 above
                 all
                 Heavens
                 .
              
            
             So
             that
             the
             Arabick
             Version
             [
             the
             Angels
             came
             down
             *
             ]
             must
             be
             interpreted
             of
             that
             part
             of
             the
             Shechinah
             which
             is
             made
             up
             by
             their
             attendance
             on
             the
             Son
             of
             God.
             
          
           
             Whilst
             God
             was
             thus
             angry
             with
             the
             race
             of
             Cham
             ,
             it
             pleased
             him
             to
             vouchsafe
             (
             though
             not
             in
             the
             quality
             of
             a
             daily
             favour
             )
             the
             appearance
             of
             his
             Shechinah
             to
             that
             separate
             or
             holy
             seed
             from
             whence
             his
             Son
             ,
             not
             yet
             incarnate
             ,
             was
             to
             take
             the
             substance
             of
             his
             flesh
             .
             A
             great
             Instance
             of
             it
             we
             have
             in
             the
             appearance
             which
             he
             vouchsafed
             to
             Abraham
             ,
             who
             often
             saw
             the
             Shechinah
             of
             God
             ,
             and
             in
             that
             manner
             communed
             with
             him
             :
             so
             great
             was
             the
             ignorance
             of
             the
             Jews
             ,
             and
             causless
             their
             malice
             when
             they
             raged
             against
             the
             Son
             of
             God
             ,
             because
             he
             professed
             himself
             to
             have
             existed
             before
             that
             ancient
             Patriarch
             .
             Such
             fall
             under
             the
             heavy
             sentence
             of
             the
             Council
             called
             at
             Sirmium
             ,
             a
             City
             of
             the
             lower
             Pannonia
             ,
             where
             the
             Eastern
             Bishops
             concluded
             on
             a
             Creed
             against
             Photinus
             ,
             who
             Haeretically
             maintained
             ,
             That
             Christ
             appeared
             not
             before
             he
             was
             born
             of
             the
             Virgin.
             Of
             that
             Creed
             this
             is
             one
             of
             the
             Decretory
             clauses
             a
             ,
             
               Whosoever
               saith
               that
               the
               unbegotten
               Father
               only
               was
               seen
               to
            
             Abraham
             ,
             
               and
               not
               the
               Son
               ,
               let
               him
               be
               accursed
               .
            
             The
             second
             Chapter
             of
             the
             Ecclesiastical
             History
             of
             Eusebius
             is
             wholly
             spent
             in
             the
             proof
             of
             the
             Pre-existence
             of
             Christ.
             And
             in
             that
             place
             ,
             as
             also
             in
             his
             Book
             of
             Evangelical
             Demonstration
             b
             ,
             he
             insisteth
             ,
             amongst
             many
             other
             Examples
             ,
             on
             that
             of
             Abraham
             ,
             to
             whom
             Almighty
             God
             did
             once
             by
             his
             Son
             shew
             himself
             a
             while
             in
             the
             common
             similitude
             of
             a
             man
             at
             the
             Oak
             of
             Mamre
             ;
             the
             Shechinah
             in
             its
             especial
             luster
             being
             for
             a
             short
             season
             intercepted
             .
          
           
           
             That
             Place
             ,
             from
             this
             occasion
             ,
             was
             for
             many
             ages
             esteemed
             sacred
             ;
             so
             high
             a
             respect
             there
             is
             in
             man
             for
             the
             visible
             presence
             of
             a
             Divine
             Power
             .
             But
             such
             things
             being
             apt
             to
             degenerate
             into
             abuse
             ,
             the
             same
             place
             by
             degrees
             became
             sacred
             in
             the
             sense
             of
             the
             Heathens
             ;
             that
             is
             ,
             polluted
             with
             many
             idolatrous
             superstitions
             a
             .
             At
             length
             the
             Piety
             of
             Constantine
             b
             the
             Great
             ,
             did
             there
             erect
             a
             Church
             for
             the
             worship
             of
             Christ
             ,
             who
             had
             appeared
             in
             that
             place
             in
             a
             like
             form
             (
             they
             say
             )
             to
             that
             which
             he
             afterwards
             assumed
             with
             personal
             union
             .
             Another
             appearance
             was
             vouchsaf'd
             to
             Abraham
             ,
             when
             the
             Judgment
             of
             Fire
             was
             imminent
             over
             
               Sodom
               .
               Moses
            
             witnesseth
             ,
             That
             he
             who
             revealed
             this
             overthrow
             to
             the
             Patriarch
             ,
             was
             truly
             God
             ,
             whilst
             he
             introduceth
             Abraham
             using
             towards
             him
             the
             Divine
             style
             of
             
               the
               Judg
               of
               all
               the
               earth
            
             ;
             and
             that
             this
             Lord
             and
             Judg
             was
             the
             Son
             of
             God
             (
             whom
             the
             Father
             hath
             appointed
             to
             judg
             the
             world
             )
             ,
             Eusebius
             c
             thinketh
             he
             hath
             warrant
             to
             say
             from
             the
             words
             of
             the
             same
             Moses
             .
             For
             so
             the
             Father
             interprets
             the
             Prophet
             when
             he
             speaks
             d
             of
             this
             Lord
             [
             the
             Word
             ,
             the
             sensible
             descending
             Shechinah
             ]
             raining
             from
             the
             Lord
             (
             or
             invisible
             Father
             )
             fire
             and
             brimstone
             out
             of
             Heaven
             [
             or
             the
             Region
             of
             the
             Clouds
             ]
             .
             And
             in
             this
             particular
             the
             Council
             of
             Sirmium
             e
             is
             so
             peremptory
             and
             so
             severe
             ,
             that
             it
             anathematizeth
             all
             who
             affirm
             those
             words
             
               [
               The
               Lord
               rained
               from
               the
               Lord
               ]
            
             to
             have
             been
             spoken
             ,
             not
             of
             the
             Father
             and
             the
             Son
             ,
             but
             of
             the
             Father
             raining
             from
             himself
             that
             dreadful
             fire
             and
             brimstone
             .
          
           
             This
             Lord
             then
             ,
             is
             the
             same
             with
             him
             of
             whose
             appearance
             we
             read
             in
             the
             Chap.
             17.
             of
             Genesis
             .
             It
             is
             said
             in
             the
             22
             verse
             of
             that
             Chapter
             ,
             
               That
               God
               went
               up
               from
               Abraham
            
             ;
             so
             runs
             the
             Hebrew
             Text.
             But
             the
             Chaldee
             Paraphrast
             calleth
             him
             who
             ascended
             ,
             
               Fulgur
               Dei
            
             ;
             that
             is
             ,
             the
             luster
             of
             the
             Divine
             Shechinah
             drawn
             up
             ,
             as
             it
             
             were
             ,
             towards
             the
             firmament
             of
             Heaven
             .
          
           
             Of
             the
             appearance
             of
             Three
             in
             human
             shape
             to
             Abraham
             ,
             St.
             Hilary
             of
             Poictiers
             discourseth
             at
             large
             f
             .
             And
             in
             that
             Discourse
             he
             contendeth
             ,
             That
             the
             person
             to
             whom
             Abraham
             did
             particularly
             address
             himself
             ,
             calling
             him
             his
             Lord
             ,
             was
             the
             Son
             of
             God
             ,
             attended
             then
             only
             but
             with
             two
             visible
             Angels
             .
             And
             this
             interpretation
             seemeth
             more
             probable
             than
             that
             of
             S.
             Cyril
             of
             Alexandria
             g
             ,
             who
             because
             three
             appeared
             ,
             and
             Abraham
             spake
             as
             unto
             one
             ,
             concludeth
             thence
             an
             Apparition
             of
             the
             Trinity
             in
             Unity
             .
             The
             same
             S.
             Hilary
             h
             conceiveth
             the
             same
             Lord
             to
             have
             formerly
             appear'd
             to
             Hagar
             ,
             whom
             he
             observeth
             to
             give
             to
             him
             the
             like
             titles
             of
             Lord
             and
             God
             i
             ;
             and
             to
             have
             receiv'd
             from
             him
             k
             the
             promise
             of
             a
             numberless
             off-spring
             .
             Moses
             himself
             ,
             before
             he
             mentions
             these
             titles
             given
             by
             Hagar
             ,
             had
             indeed
             call'd
             him
             who
             appear'd
             to
             her
             l
             by
             the
             name
             of
             an
             Angel
             ,
             or
             the
             Messenger
             or
             Officer
             of
             the
             Lord.
             But
             even
             that
             name
             ,
             if
             spoken
             with
             emphafis
             ,
             is
             not
             improperly
             ascribed
             to
             the
             second
             Person
             or
             Logos
             ,
             who
             was
             the
             Shilo
             (
             that
             is
             ,
             as
             Grotius
             doth
             interpret
             it
             )
             the
             sent
             of
             God
             m
             .
             Of
             the
             name
             Angel
             there
             given
             to
             the
             Shechinah
             ,
             S.
             Hilary
             delivers
             his
             opinion
             after
             this
             manner
             n
             :
             
               To
               Agar
               (
               saith
               he
               )
               spake
               the
               Angel
               of
               God.
               And
               he
               was
               both
               God
               and
               Angel
               ,
               God
               of
               God
               ;
               and
               called
               Angel
               ,
               as
               being
               the
               Angel
               of
               the
               Great
               Council
               o
               .
            
             So
             he
             is
             called
             (
             saith
             Tertullian
             p
             and
             styled
             a
             Messenger
             ,
             not
             as
             a
             name
             designing
             his
             Nature
             ,
             but
             his
             Office.
             And
             they
             are
             superficially
             skill'd
             in
             Philo
             the
             Jew
             ,
             who
             know
             not
             that
             he
             calls
             the
             Logos
             both
             Gods
             Image
             and
             his
             Angel
             q
             .
             
               Jusiin
               Martyr
            
             also
             sheweth
             to
             Trypho
             the
             Jew
             ,
             that
             the
             God
             who
             appeared
             to
             Abraham
             r
             ,
             was
             the
             Minister
             of
             the
             Universal
             Creator
             ;
             and
             he
             afterwards
             s
             gives
             this
             as
             the
             reason
             why
             the
             Word
             is
             call'd
             an
             Angel
             ;
             to
             wit
             ,
             that
             he
             may
             be
             known
             to
             be
             the
             Minister
             or
             Substitute
             
             of
             the
             Father
             of
             all
             things
             .
             
               Justin
               Martyr
            
             might
             here
             have
             respect
             to
             the
             words
             of
             St.
             Paul
             s
             ,
             who
             teacheth
             that
             all
             things
             are
             of
             the
             Father
             ,
             and
             by
             the
             Son.
             
          
           
             The
             Son
             was
             that
             Angel
             of
             God
             who
             strove
             with
             ,
             and
             blessed
             the
             Patriarch
             Jacob.
             Hence
             Jacob
             in
             grateful
             memory
             of
             that
             blessing
             ,
             call'd
             the
             place
             Peniel
             ,
             having
             there
             seen
             the
             Face
             ,
             that
             is
             ,
             the
             Shechinah
             or
             Image
             of
             God
             ,
             personated
             by
             the
             Logos
             his
             Son.
             That
             Shechinah
             ,
             though
             it
             appeared
             without
             human
             figure
             ,
             might
             not
             unfitly
             be
             called
             the
             Face
             ,
             because
             it
             was
             that
             Divine
             Presence
             ,
             to
             the
             Majesty
             of
             which
             (
             as
             to
             the
             Face
             of
             a
             Prince
             )
             the
             religious
             subjects
             of
             the
             true
             God
             ,
             made
             their
             application
             .
             This
             ,
             again
             ,
             is
             the
             opinion
             of
             Eusebius
             a
             ,
             and
             St.
             Hilary
             b
             ,
             and
             
               Justin
               Martyr
            
             c
             ;
             our
             three
             former
             witnesses
             .
             This
             last-named
             Father
             telleth
             Trypho
             the
             Jew
             ,
             
               That
               it
               was
               the
               Son
               of
               God
               who
               appear'd
               both
               to
               Abraham
               and
               Jacob
               ;
               and
               that
               it
               was
               absurd
               to
               think
               the
               Immensity
               of
               the
               Godhead
               ,
               leaving
               the
               Heavens
               ,
               should
               it self
               appear
               in
               a
               narrow
               and
               limited
               space
               on
               earth
               .
            
             And
             the
             forementioned
             Fathers
             of
             the
             Council
             of
             Sirmium
             d
             ,
             denounced
             in
             their
             Creed
             a
             solemn
             Curse
             against
             those
             who
             should
             maintain
             that
             it
             was
             the
             unbegotten
             Father
             ,
             and
             not
             the
             Son
             ,
             who
             strove
             with
             Jacob.
             
          
           
             Whilst
             God
             by
             such
             appearances
             as
             these
             ,
             encouraged
             true
             Religion
             in
             the
             holy
             Line
             ,
             the
             ungodly
             Race
             ,
             especially
             of
             Cham
             ,
             did
             further
             blot
             out
             the
             Image
             of
             God
             ,
             by
             receiving
             the
             impressions
             of
             numberless
             Idols
             ,
             of
             which
             some
             excelled
             others
             ;
             but
             none
             were
             worthy
             the
             veneration
             they
             paid
             to
             them
             .
             The
             Idols
             which
             admitted
             of
             much
             better
             apology
             than
             many
             of
             their
             fellows
             ,
             and
             which
             approached
             nighest
             the
             Shechinah
             of
             God
             on
             earth
             when
             figured
             ,
             were
             mighty
             Potentates
             
             and
             Benefactors
             .
             And
             so
             the
             Author
             of
             that
             Book
             
               de
               Mundo
            
             ,
             which
             hath
             been
             commonly
             ascribed
             to
             Aristotle
             ,
             representeth
             God
             a
             as
             some
             Puissant
             King
             of
             Persia
             ,
             sitting
             in
             his
             Royal
             Palace
             at
             Susa
             or
             Ecbatane
             ,
             and
             giving
             Laws
             to
             all
             Asia
             ,
             and
             receiving
             intelligence
             of
             all
             its
             affairs
             .
             Besides
             this
             more
             generous
             Idolatry
             ,
             there
             were
             many
             other
             kinds
             ,
             and
             those
             so
             apparently
             ridiculous
             ,
             that
             barely
             to
             repeat
             them
             were
             in
             effect
             to
             deride
             the
             Nations
             guilty
             of
             them
             .
          
           
             Amongst
             other
             places
             Egypt
             was
             the
             nursery
             of
             these
             Follies
             .
             There
             every
             thing
             which
             could
             help
             or
             hurt
             ,
             or
             represent
             ,
             and
             be
             assumed
             by
             a
             Daemon
             ,
             or
             acted
             by
             one
             of
             his
             Impostures
             ,
             was
             conceived
             to
             have
             in
             it
             a
             Divine
             power
             ,
             and
             received
             Religious
             worship
             .
             The
             Rains
             of
             AEthiopia
             swell
             their
             River
             ,
             and
             break
             over
             into
             fruitfulness
             ;
             and
             the
             Nile
             is
             straitway
             a
             God.
             Some
             natural
             or
             political
             cause
             preventeth
             or
             removeth
             some
             annoyance
             ,
             and
             the
             effect
             is
             ascribed
             with
             Divine
             Praises
             ,
             to
             the
             vain
             and
             insufficient
             b
             Talisman
             [
             for
             as
             Jamblicus
             speaking
             professedly
             of
             their
             Mysteries
             ,
             doth
             inform
             us
             ,
             They
             conceived
             a
             Divine
             Power
             ,
             able
             to
             procure
             or
             prevent
             good
             and
             evil
             ,
             did
             straightway
             adjoin
             it self
             to
             that
             piece
             of
             matter
             ,
             which
             was
             congruously
             chosen
             and
             figured
             according
             to
             some
             Coelestial
             aspect
             ]
             .
             The
             Constellations
             are
             by
             fancy
             (
             and
             such
             as
             is
             sometimes
             injudicious
             enough
             )
             formed
             into
             the
             shapes
             of
             certain
             Creatures
             on
             earth
             ;
             and
             those
             Creatures
             are
             worshipped
             after
             having
             been
             supposed
             either
             eminently
             to
             contain
             the
             virtues
             ,
             or
             with
             singular
             perception
             ,
             to
             be
             sensible
             of
             the
             operations
             of
             such
             knots
             of
             Stars
             .
          
           
             The
             seed
             of
             Abraham
             sojourning
             in
             this
             Land
             ,
             which
             abounded
             with
             Idols
             ,
             and
             with
             a
             great
             number
             of
             external
             rites
             ,
             and
             being
             by
             custom
             very
             prone
             to
             them
             ,
             and
             as
             it
             were
             moulded
             into
             a
             ritual
             temper
             ;
             it
             pleased
             
             that
             God
             who
             condescendeth
             sometimes
             as
             an
             indulgent
             Father
             to
             lisp
             with
             Infants
             ,
             to
             consider
             their
             infirmity
             when
             he
             led
             them
             out
             of
             bondage
             by
             the
             hand
             of
             Moses
             .
             He
             therefore
             by
             the
             same
             Moses
             gave
             to
             that
             people
             such
             an
             Oeconomy
             [
             a
             dispensation
             containing
             a
             visible
             Shechinah
             ,
             and
             a
             great
             many
             Ceremonies
             ]
             as
             might
             innocently
             gratifie
             their
             busie
             tempers
             ,
             and
             sensitive
             inclinations
             ,
             and
             divert
             them
             from
             the
             worship
             of
             false
             gods
             ,
             and
             from
             those
             abominable
             formalities
             with
             which
             in
             Egypt
             those
             Idols
             were
             observed
             .
             This
             if
             it
             needeth
             to
             be
             avouched
             by
             authority
             ,
             after
             a
             serious
             view
             of
             the
             state
             of
             Egypt
             and
             Israel
             ,
             in
             their
             parallel
             and
             disparity
             ;
             I
             may
             cite
             to
             my
             purpose
             that
             excellent
             Interpreter
             of
             the
             Scriptures
             St.
             Chrysostome
             .
             a
             
               At
               what
               time
               (
               said
               he
               )
               God
               delivered
               the
               Hebrew
               people
               from
               the
               Egyptian
               troubles
               ,
               and
               barbarous
               tyranny
               of
               Pharaoh
               ;
               seeing
               them
               still
               to
               retain
               the
               Relicks
               of
               Impiety
               ,
               and
               to
               be
               addicted
               even
               to
               madness
               ,
               to
               all
               things
               which
               fall
               under
               the
               senses
               ;
               and
               to
               be
               struck
               with
               the
               admiration
               of
               beautiful
               Temples
               ;
               he
               himself
               commanded
               that
               a
               Temple
               should
               be
               made
               for
               them
               ,
               excelling
               and
               obscuring
               all
               others
               ,
               not
               only
               in
               the
               magnificence
               of
               the
               matter
               ,
               and
               variety
               of
               art
               ;
               but
               also
               in
               the
               form
               of
               its
               structure
               .
               And
               as
               a
               good
               Father
               who
               has
               at
               length
               received
               a
               Son
               returning
               to
               him
               after
               much
               time
               spent
               in
               dissolute
               company
               ,
               does
               with
               honour
               and
               safety
               ,
               put
               him
               into
               circumstances
               of
               greater
               abundance
               ,
               lest
               being
               reduced
               to
               any
               straits
               ,
               he
               calls
               to
               mind
               his
               former
               pleasures
               of
               debauchery
               ,
               and
               be
               afresh
               affected
               with
               a
               desire
               of
               them
               :
               So
               God
               perceiving
               the
               Jews
               infected
               most
               sottishly
               with
               propenseness
               to
               sensible
               things
               ,
               does
               in
               these
               very
               things
               make
               something
               for
               them
               highly
               excellent
               ,
               that
               they
               might
               never
               for
               the
               future
               linger
               after
               the
               Egyptians
               ,
               or
               after
               
               the
               things
               of
               which
               they
               had
               experience
               ,
               whilst
               they
               sojourned
               amongst
               them
               .
            
          
        
         
           
             PART
             5.
             
             
               Of
               the
            
             Shechinah
             
               of
               God
               from
            
             Moses
             
               to
               the
               Captivity
            
             .
          
           
             BEfore
             this
             Temple
             was
             built
             or
             shewn
             ,
             so
             much
             as
             in
             the
             model
             of
             it
             to
             Moses
             ,
             the
             Word
             of
             God
             a
             assuming
             an
             Angel
             ,
             appeared
             to
             him
             in
             the
             luster
             of
             flame
             in
             a
             bush
             on
             Mount
             
               Horeb.
               Moses
            
             calleth
             him
             in
             the
             second
             verse
             of
             the
             third
             of
             
               Exodus
               ,
               the
               Angel
               of
               God
            
             ;
             and
             God
             in
             verse
             the
             fourth
             ;
             and
             in
             the
             sixth
             verse
             he
             stileth
             himself
             the
             God
             of
             
               Abraham
               ,
               Isaac
            
             ,
             and
             Jacob
             ;
             and
             in
             the
             eighth
             verse
             he
             is
             said
             to
             have
             descended
             .
             “
             Now
             he
             (
             saith
             
               Justin
               Martyr
            
             b
             )
             that
             called
             himself
             the
             God
             of
             
               Abraham
               ,
               Isaac
            
             ,
             and
             Jacob
             ,
             was
             not
             the
             Universal
             Creator
             ,
             but
             the
             minister
             of
             his
             will.
             With
             him
             agree
             Eusebius
             c
             ,
             St.
             Hilary
             d
             ,
             and
             St.
             Ambrose
             e
             .
             The
             words
             of
             St.
             Ambrose
             are
             to
             this
             sense
             :
             
               The
               God
               himself
               who
               was
               seen
               by
               Moses
               ,
               saith
               ,
               my
               name
               is
               God.
               This
               is
               the
               Son
               of
               God
               who
               is
               therefore
               called
               both
               Angel
               and
               God
               ,
               that
               he
               might
               not
               be
               thought
               to
               be
               he
               of
               whom
               are
               all
               things
               ;
               but
               he
               by
               whom
               are
               all
               things
               .
            
             Philo
             the
             Jew
             himself
             *
             calleth
             the
             Voice
             to
             Adam
             ,
             to
             Abraham
             ,
             to
             Jacob
             ,
             to
             Moses
             from
             the
             Bush
             ,
             the
             effect
             of
             the
             Logos
             of
             God.
             
          
           
             This
             Lord
             afterwards
             when
             the
             people
             of
             Israel
             had
             under
             the
             Conduct
             of
             Moses
             ,
             begun
             their
             Journey
             from
             Egypt
             ,
             did
             miraculously
             direct
             them
             by
             the
             continued
             Shechinah
             of
             a
             Pillar
             f
             of
             cloud
             by
             day
             ,
             and
             of
             fire
             by
             night
             .
             This
             we
             read
             in
             the
             13th
             of
             Exodus
             .
             He
             who
             in
             that
             Chapter
             is
             called
             the
             Lord
             ,
             is
             in
             the
             following
             Chapter
             g
             called
             the
             Angel
             of
             God
             ,
             who
             as
             formerly
             he
             had
             gone
             before
             the
             Camp
             for
             their
             
             Guidance
             ,
             so
             now
             the
             Egyptians
             pursuing
             ,
             he
             stood
             behind
             it
             as
             their
             defence
             .
             With
             allusion
             to
             this
             appearance
             Eusebius
             having
             first
             proposed
             it
             as
             the
             Title
             of
             his
             Chapter
             a
             ,
             
               That
               the
               Logos
               of
               old
               appeared
               ,
               and
               then
               began
               the
               Chapter
               with
               some
               places
               of
               Scripture
               relating
               to
               the
               cloudy
               Pillar
               :
            
             he
             proceedeth
             in
             making
             this
             demand
             ,
             
               Who
               was
               he
               that
               spake
               ,
               but
               the
               Pillar
               of
               Cloud
               which
               had
               formerly
               appeared
               to
               the
               Fathers
               in
               the
               figure
               of
               Man
               ?
            
             And
             indeed
             whilst
             Moses
             is
             not
             contented
             with
             the
             promise
             of
             an
             assistant-Angel
             b
             ,
             but
             expresly
             petitioneth
             for
             the
             continuance
             of
             Gods
             Presence
             ;
             he
             leaveth
             not
             us
             in
             want
             of
             a
             Commentator
             to
             tell
             us
             what
             kind
             of
             Angel
             was
             present
             with
             him
             .
             That
             Angel
             no
             doubt
             it
             was
             who
             is
             called
             by
             that
             name
             in
             the
             Hebrew
             of
             the
             6th
             Verse
             of
             the
             5th
             of
             Ecclesiastes
             ,
             but
             by
             the
             Seventy
             Interpreters
             ,
             
               the
               Face
               of
               God
            
             c
             .
             Lactantius
             will
             have
             this
             Angel
             to
             have
             gone
             before
             the
             Israelites
             ,
             and
             divided
             the
             Waters
             d
             .
             His
             Power
             might
             do
             it
             ,
             but
             that
             his
             Shechinah
             did
             so
             ,
             is
             contrary
             to
             the
             Sacred
             Text
             e
             .
          
           
             The
             people
             being
             arrived
             nigh
             Mount
             Sina
             in
             
               Arabia
               ,
               Moses
            
             especially
             beheld
             the
             Shechinah
             of
             God
             ,
             whilst
             the
             Word
             assuming
             ,
             it
             may
             be
             a
             principal
             Angel
             ,
             and
             being
             attended
             (
             as
             Jupiter
             by
             his
             Satellites
             ,
             if
             I
             may
             compare
             small
             things
             with
             great
             )
             by
             a
             numerous
             retinue
             of
             other
             blessed
             Spirits
             ,
             did
             with
             solemnity
             f
             and
             terror
             deliver
             the
             Law.
             
          
           
             Where
             the
             Psalmist
             alludeth
             to
             that
             Solemnity
             in
             which
             God
             appeared
             with
             many
             Chariots
             of
             the
             Heavenly
             Host
             ;
             he
             in
             the
             very
             next
             verse
             useth
             the
             words
             which
             the
             New
             Testament
             interpret
             of
             Christ
             ,
             
               Thou
               art
               gone
               up
               on
               high
               ,
               thou
               hast
               led
               captivity
               captive
               .
            
             As
             if
             both
             at
             Sinah
             and
             Sion
             ,
             and
             the
             Mount
             of
             the
             Messiahs
             Ascension
             ,
             God
             had
             triumphed
             in
             the
             Shechinah
             of
             
             his
             Son.
             
             
               He
               (
               saith
               Tertullian
               a
               )
               who
               spake
               to
               Moses
               ,
               was
               the
               Son
               of
               God
               ,
               who
               was
               always
               seen
               .
            
             That
             is
             ,
             whenever
             the
             Divinity
             vouchsafed
             a
             visible
             appearance
             ,
             it
             was
             not
             by
             the
             Father
             but
             by
             the
             Son.
             This
             Pamelius
             reckoneth
             as
             one
             of
             the
             Errors
             of
             Tertullian
             ;
             but
             by
             doing
             so
             ,
             he
             perhaps
             ran
             into
             one
             himself
             .
             Tertullian
             doth
             not
             only
             affirm
             this
             ,
             but
             secondeth
             his
             Authority
             with
             a
             reason
             .
             For
             Jesus
             ,
             said
             he
             ,
             not
             Moses
             ,
             was
             to
             introduce
             the
             people
             into
             
               Canaan
               .
               Theodoret
            
             in
             his
             Commentary
             on
             the
             second
             to
             the
             Colossians
             ,
             mentioneth
             certain
             defenders
             of
             the
             Law
             ,
             who
             induced
             others
             to
             worship
             Angels
             ,
             saying
             that
             the
             Law
             was
             given
             by
             them
             .
             They
             had
             been
             much
             more
             in
             the
             right
             if
             they
             had
             urged
             the
             worship
             of
             Christ
             the
             Angel
             of
             that
             Covenant
             .
             The
             Law
             was
             given
             by
             Angels
             in
             the
             hand
             of
             a
             Mediator
             b
             ,
             which
             whether
             it
             be
             meant
             of
             Moses
             or
             of
             Christ
             ,
             is
             a
             dispute
             amongst
             many
             ;
             though
             the
             margent
             of
             some
             of
             our
             English
             Bibles
             c
             interpreteth
             it
             of
             the
             former
             .
             That
             Title
             might
             have
             been
             as
             well
             applied
             to
             Christ
             ,
             not
             yet
             God-man
             ,
             yet
             the
             Minister
             of
             the
             Father
             .
             And
             so
             St.
             Chrysostome
             and
             Theophylact
             do
             apply
             it
             .
             And
             St.
             Chrysostome
             teacheth
             that
             therefore
             Christ
             gave
             the
             Law
             ,
             that
             he
             might
             have
             Authority
             ,
             when
             it
             was
             convenient
             ,
             to
             put
             an
             end
             to
             it
             .
             And
             they
             who
             stiffly
             oppose
             such
             Ministration
             of
             the
             Logos
             ,
             give
             suspicion
             to
             jealous
             heads
             ,
             as
             if
             they
             look'd
             towards
             Racovia
             .
             For
             if
             there
             were
             a
             second
             Person
             ,
             he
             surely
             must
             be
             fit
             for
             that
             great
             Office
             .
             But
             I
             forbear
             to
             urge
             a
             place
             of
             uncertain
             sense
             ,
             and
             chuse
             rather
             to
             consider
             what
             the
             same
             Apostle
             saith
             in
             his
             first
             Epistle
             d
             to
             the
             Corinthians
             .
             He
             there
             saith
             ,
             concerning
             the
             Israelites
             ,
             that
             they
             tempted
             Christ
             in
             the
             Wilderness
             .
             And
             this
             Christ
             whom
             they
             tempted
             ,
             is
             in
             the
             Old
             Testament
             called
             Jehovah
             .
             Hence
             therefore
             it
             followeth
             ,
             that
             he
             who
             appear'd
             to
             
             the
             people
             in
             the
             Wilderness
             was
             the
             Logos
             of
             God.
             
          
           
             This
             opinion
             which
             ascribeth
             to
             the
             Logos
             the
             delivery
             of
             the
             Law
             ,
             is
             by
             the
             learned
             
               Hugo
               Grotius
            
             in
             his
             Notes
             on
             the
             Decalogue
             ,
             branded
             with
             the
             name
             of
             a
             grievous
             error
             .
             And
             it
             is
             not
             the
             manner
             of
             that
             great
             Wit
             to
             rail
             at
             Opinions
             without
             offering
             reasons
             for
             his
             contrary
             judgment
             :
             and
             here
             he
             offereth
             two
             .
          
           
             The
             First
             he
             taketh
             from
             those
             first
             words
             of
             the
             Epistle
             to
             the
             
               Hebrews
               :
               God
               who
               at
               divers
               times
               ,
               and
               in
               divers
               manners
               spake
               to
               our
               forefathers
               by
               the
               Prophets
               ,
               hath
               in
               these
               last
               times
               spoken
               to
               us
               by
               his
               Son.
               
            
          
           
             The
             Second
             he
             taketh
             from
             the
             second
             and
             third
             verses
             of
             the
             second
             Chapter
             ,
             in
             which
             the
             Holy
             Author
             preferreth
             the
             Gospel
             before
             the
             Law
             ,
             because
             
               the
               Law
               was
               given
               by
               Angels
               ;
               (
               that
               is
               ,
               saith
               he
               ,
               by
               the
               Angel
               sustaining
               the
               person
               of
               God
               ,
               and
               for
               that
               reason
               mentioned
               by
               St.
               Steven
               a
               in
               the
               singular
               number
               ,
               and
               by
               many
               more
               such
               spirits
               making
               up
               that
               glorious
               train
               :
               )
               but
               the
               Gospel
               by
               the
               Lord
               Jesus
               the
               Son
               of
               God.
               
            
             Upon
             the
             seeming
             force
             of
             such
             Reasons
             ,
             I
             find
             Curcellaeus
             b
             and
             others
             c
             agreeing
             in
             the
             sentence
             of
             Grotius
             .
          
           
             Now
             for
             the
             first
             Objection
             ,
             I
             may
             remove
             it
             out
             of
             the
             way
             by
             saying
             no
             more
             than
             that
             God
             spake
             formerly
             by
             his
             Son
             as
             his
             Logos
             or
             Minister
             ,
             and
             in
             the
             latter
             times
             by
             him
             ,
             as
             his
             Son
             Incarnate
             ,
             or
             as
             begotten
             by
             the
             Holy
             Ghost
             of
             the
             substance
             of
             the
             Blessed
             Virgin.
             The
             same
             Author
             of
             the
             Epistle
             to
             the
             Hebrews
             saith
             of
             the
             Throne
             of
             Christ
             ,
             as
             Gods
             Logos
             ,
             that
             it
             was
             from
             everlasting
             ;
             and
             yet
             we
             well
             know
             that
             his
             Kingdom
             as
             Messiah
             ,
             Mediator
             Incarnate
             ,
             or
             the
             Word
             made
             flesh
             ,
             was
             but
             then
             at
             hand
             when
             his
             Harbinger
             John
             took
             upon
             him
             the
             Office
             of
             Baptist
             :
             And
             
               Justin
               Martyr
            
             thought
             not
             himself
             in
             an
             error
             ,
             
             when
             he
             said
             a
             ,
             
               That
               the
               Logos
               both
               spake
               by
               the
               Prophets
               things
               to
               come
               ,
               and
               also
               by
               himself
               ,
               being
               made
               subject
               to
               like
               infirmities
               with
               us
               .
            
             The
             Word
             was
             Gods
             Minister
             b
             before
             and
             under
             the
             Law
             ,
             but
             not
             in
             the
             same
             quality
             as
             under
             the
             Gospel
             .
             In
             those
             times
             he
             spake
             not
             himself
             immediately
             ;
             for
             how
             can
             a
             Divine
             Subsistence
             be
             ,
             meerly
             of
             it self
             ,
             corporally
             vocal
             ?
             But
             he
             spake
             (
             I
             conceive
             )
             by
             some
             principal
             Angel
             ,
             assumed
             (
             as
             hath
             been
             said
             )
             without
             personal
             union
             ,
             assisted
             by
             him
             in
             a
             miraculous
             motion
             of
             the
             air
             or
             brain
             .
             Under
             the
             Gospel
             he
             spake
             with
             his
             own
             mouth
             ,
             as
             having
             assumed
             human
             nature
             into
             unity
             of
             Person
             [
             This
             word
             Person
             (
             if
             I
             may
             make
             a
             digression
             of
             two
             or
             three
             lines
             )
             deserveth
             not
             the
             clamour
             with
             which
             Socinians
             hoot
             at
             it
             ;
             especially
             when
             we
             consider
             it
             ,
             as
             now
             we
             do
             ,
             with
             relation
             to
             Christ
             as
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             Face
             ,
             or
             personating
             Shechinah
             of
             God
             ]
             .
             They
             then
             that
             rightly
             distinguish
             betwixt
             Christ
             as
             Gods
             Word
             and
             Shechinah
             under
             the
             former
             Covenants
             ,
             and
             as
             Mediator
             and
             Gods
             Son
             incarnate
             ,
             under
             the
             Gospel
             ,
             will
             not
             much
             be
             perplexed
             with
             such
             places
             of
             Scripture
             as
             speak
             sometimes
             of
             Christs
             Praeexistence
             ,
             and
             oftner
             of
             his
             coming
             into
             the
             world
             in
             the
             fulness
             of
             time
             .
             And
             thus
             much
             
               Monsieur
               le
               Blanc
            
             himself
             taketh
             notice
             of
             c
             in
             his
             Theological
             Theses
             :
             
               He
               there
               favoureth
               the
               opinion
               of
               Christs
               praeexistence
               .
               He
               owneth
               him
               as
               the
               Minister
               of
               God
               of
               old
               ,
               but
               not
               properly
               as
               Mediator
               ;
               which
               (
               he
               saith
               )
               including
               Christs
               Priestly
               Office
               ,
               did
               of
               necessity
               require
               not
               only
               a
               mission
               of
               one
               Divine
               Person
               by
               another
               ,
               but
               a
               Divine
               Person
               incarnate
               .
            
          
           
             Now
             from
             that
             which
             I
             have
             suggested
             in
             this
             answer
             to
             the
             first
             Objection
             of
             Grotius
             ,
             it
             will
             be
             a
             matter
             of
             small
             difficulty
             to
             infer
             a
             Reply
             unto
             his
             second
             .
             For
             an
             assumed
             Angel
             being
             us'd
             by
             the
             Divine
             Logos
             
             as
             the
             immediate
             Minister
             of
             himself
             to
             the
             people
             ,
             and
             Christ
             speaking
             with
             his
             own
             mouth
             under
             the
             Gospel
             as
             God-man
             ;
             and
             the
             great
             mystery
             of
             the
             Gospel
             consisting
             in
             the
             manifestation
             of
             God
             in
             the
             flesh
             ;
             the
             Apostle
             had
             sufficient
             reason
             to
             prefer
             the
             Gospel
             before
             the
             Law.
             We
             have
             before
             us
             a
             matter
             of
             lesser
             astonishment
             ,
             when
             we
             think
             of
             Divinity
             speaking
             by
             an
             Angel
             to
             which
             it
             is
             not
             vitally
             united
             ,
             than
             when
             we
             contemplate
             it
             as
             manifesting
             it self
             in
             the
             quality
             of
             God-man
             ,
             in
             unity
             of
             Person
             with
             human
             nature
             .
             Such
             were
             the
             thoughts
             of
             St.
             Hilary
             of
             Poictiers
             a
             ,
             who
             in
             our
             present
             Argument
             thus
             discourseth
             :
             
               Then
               God
               only
               was
               seen
               in
               [
               the
               shew
               of
               ]
               man
               :
               He
               was
               not
               born
               .
            
             Now
             he
             who
             was
             seen
             ,
             is
             also
             born
             .
             For
             Athanasius
             b
             ,
             he
             contendeth
             that
             Christ
             was
             call'd
             the
             Son
             long
             before
             he
             was
             incarnate
             ;
             and
             that
             Moses
             himself
             knew
             of
             the
             future
             Incarnation
             ,
             as
             well
             as
             he
             saw
             the
             present
             Appearance
             of
             the
             unincarnate
             Logos
             .
          
           
             I
             conclude
             then
             ,
             notwithstanding
             these
             Objections
             ,
             That
             there
             is
             almost
             as
             good
             warrant
             for
             reading
             the
             Preface
             to
             the
             Decalogue
             in
             this
             manner
             
               [
               Christ
               spake
               all
               these
               words
               ,
               and
               said
               ]
            
             as
             the
             ancient
             Saxon
             Prefacer
             c
             had
             thus
             to
             read
             ,
             as
             he
             does
             ,
             that
             part
             of
             the
             fourth
             Commandment
             
               [
               For
               in
               six
               days
               Christ
               made
               the
               Heaven
               and
               the
               Earth
               ]
               .
            
             God
             ,
             who
             by
             his
             Logos
             gave
             all
             Physical
             Laws
             to
             Nature
             ,
             did
             also
             by
             the
             same
             Word
             give
             the
             Moral
             Law
             to
             Israel
             .
             
               In
               the
               beginning
               of
               that
               Law
               (
               saith
               St.
               Austin
               d
               God
               prohibited
               the
               worship
               of
               any
               Image
               ,
               besides
               one
               ,
               the
               same
               with
               himself
               ;
            
             that
             is
             to
             say
             ,
             the
             Logos
             his
             Son
             ,
             whom
             Moses
             saw
             ;
             it
             being
             promised
             to
             him
             e
             ,
             that
             God
             should
             apparently
             converse
             with
             him
             ,
             and
             that
             he
             should
             behold
             the
             similitude
             or
             Image
             ,
             or
             ,
             as
             the
             Seventy
             render
             it
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             Glory
             ,
             or
             glorious
             Shechinah
             of
             God.
             
          
           
           
             Whether
             ,
             at
             the
             giving
             of
             the
             Law
             ,
             Moses
             saw
             the
             Shechinah
             in
             human
             figure
             ,
             his
             Text
             does
             not
             inform
             us
             ;
             yet
             it
             doth
             not
             necessarily
             follow
             ,
             that
             Moses
             or
             Aaron
             saw
             no
             figure
             ,
             because
             the
             people
             did
             not
             .
             For
             there
             was
             much
             more
             danger
             in
             them
             who
             had
             had
             the
             education
             of
             slaves
             ,
             and
             who
             labour'd
             under
             gross
             and
             sensitive
             apprehensions
             ,
             than
             there
             was
             in
             Moses
             a
             Learned
             and
             Prudent
             person
             ,
             of
             abusing
             such
             similitude
             in
             the
             framing
             of
             Idols
             :
             and
             one
             would
             think
             that
             at
             the
             receiving
             of
             the
             Tables
             a
             he
             saw
             something
             in
             human
             figure
             ;
             for
             he
             is
             said
             to
             have
             seen
             the
             back-parts
             of
             God
             ,
             or
             his
             Shechinah
             ,
             or
             the
             shew
             of
             a
             man
             inverted
             ,
             or
             rather
             a
             less
             degree
             of
             luster
             in
             the
             Shechinah
             ;
             neither
             he
             nor
             any
             man
             living
             being
             able
             to
             behold
             the
             face
             or
             full
             luster
             of
             it
             ,
             which
             perhaps
             might
             then
             appear
             to
             the
             attending-Angels
             .
             So
             that
             the
             desire
             of
             Moses
             was
             ,
             in
             effect
             ,
             like
             that
             of
             Eudoxus
             ,
             who
             desir'd
             to
             see
             the
             Sun
             just
             by
             him
             .
             If
             it
             should
             have
             been
             granted
             ,
             he
             must
             have
             pay'd
             down
             his
             life
             as
             the
             expence
             of
             his
             curiosity
             .
             And
             indeed
             the
             seeing
             of
             the
             Face
             of
             God
             in
             that
             sense
             ,
             was
             ,
             at
             that
             season
             ,
             the
             less
             necessary
             ,
             because
             God
             had
             ,
             just
             then
             ,
             made
             a
             promise
             of
             his
             Shechinah
             ,
             or
             presence
             ,
             in
             the
             Tabernacle
             b
             to
             go
             along
             with
             him
             ,
             and
             to
             support
             him
             against
             the
             incredulity
             of
             the
             people
             ,
             to
             whose
             eyes
             ,
             such
             a
             Shechinah
             as
             they
             could
             bear
             ,
             was
             in
             wisdom
             to
             be
             accommodated
             .
          
           
             Whilst
             Moses
             was
             beholding
             this
             Pattern
             in
             the
             Moant
             ,
             and
             receiving
             Laws
             from
             the
             Presence
             of
             God
             ,
             the
             people
             seeing
             neither
             ,
             as
             at
             his
             departure
             they
             had
             done
             c
             ;
             the
             Glory
             of
             God
             in
             Clouds
             and
             Flame
             ;
             nor
             ,
             as
             in
             the
             Wilderness
             ,
             the
             Pillar
             of
             Fire
             and
             Cloud
             ;
             nor
             himself
             whom
             they
             judg'd
             a
             cause
             of
             the
             Shechinah
             of
             God
             with
             them
             ;
             and
             remaining
             forty
             days
             and
             forty
             nights
             in
             this
             forsaken
             estate
             ,
             as
             they
             were
             apt
             to
             think
             
             it
             ,
             importun'd
             Aaron
             for
             some
             symbol
             of
             Gods
             Presence
             ,
             with
             which
             he
             might
             conduct
             them
             ,
             as
             Moses
             had
             done
             in
             former
             times
             .
             Aaron
             wearied
             with
             their
             Cries
             ,
             made
             them
             a
             Golden
             Image
             after
             the
             manner
             of
             some
             part
             of
             Gods
             Shechinah
             which
             he
             had
             seen
             with
             Nadab
             and
             Abihu
             ,
             and
             the
             Seventy
             Elders
             ,
             in
             a
             certain
             ascent
             of
             the
             Mount
             a
             .
             He
             saw
             thenthe
             God
             of
             Israel
             ,
             that
             is
             ,
             as
             the
             Seventy
             expound
             the
             Hebrew
             sense
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             place
             ,
             or
             the
             Throne
             ;
             or
             as
             the
             Targum
             of
             Onkelos
             renders
             it
             ,
             the
             Glory
             ,
             or
             Shechinah
             of
             God
             ;
             not
             ,
             as
             Oleaster
             affirmeth
             ,
             the
             Pavement
             only
             ,
             which
             is
             mentioned
             afterward
             .
             And
             in
             the
             Shechinah
             there
             was
             an
             appearance
             of
             Angels
             ;
             the
             Author
             to
             the
             Hebrews
             ,
             where
             he
             opposeth
             the
             Gospel
             to
             the
             Law
             in
             divers
             particulars
             b
             ,
             mentioning
             an
             innumerable
             company
             of
             Angels
             ,
             in
             opposition
             to
             a
             smaller
             company
             on
             Mount
             Sinah
             .
             The
             attending-Angels
             were
             usually
             Cherubim
             c
             ,
             and
             the
             Cherubim
             appear'd
             with
             heads
             like
             those
             of
             Oxen
             ;
             and
             because
             the
             head
             only
             was
             of
             that
             likeness
             d
             ,
             therefore
             (
             if
             I
             conjecture
             aright
             )
             Lactantius
             e
             and
             St.
             Jerome
             f
             call'd
             this
             Golden
             Image
             the
             Golden
             head
             of
             a
             Calf
             .
             This
             I
             conceive
             to
             have
             been
             the
             figure
             of
             a
             Cherub
             ,
             though
             it
             pleaseth
             not
             the
             Painter
             ,
             who
             describeth
             it
             by
             the
             Face
             of
             a
             young
             round-visag'd
             man.
             Thus
             much
             I
             collect
             from
             the
             Prophet
             Ezekiel
             .
             That
             Prophet
             ,
             in
             the
             vision
             of
             the
             wheels
             g
             ,
             saith
             of
             them
             ,
             That
             every
             one
             had
             four
             Faces
             .
             The
             first
             Face
             was
             the
             Face
             of
             a
             Cherub
             ;
             and
             the
             second
             Face
             was
             the
             Face
             of
             a
             man
             ;
             and
             the
             third
             the
             Face
             of
             a
             Lyon
             ;
             and
             the
             fourth
             ,
             the
             Face
             of
             an
             Eagle
             .
             If
             then
             the
             Face
             of
             a
             Cherub
             was
             the
             Face
             of
             a
             man
             ,
             then
             each
             wheel
             had
             not
             four
             differing
             Faces
             ,
             but
             one
             had
             two
             Faces
             of
             human
             Figure
             ,
             the
             second
             being
             said
             to
             be
             the
             Face
             of
             a
             man
             ,
             as
             the
             first
             was
             said
             to
             be
             the
             Face
             of
             a
             Cherub
             .
             But
             if
             these
             two
             had
             
             been
             alike
             ,
             the
             Prophet
             would
             then
             have
             alter'd
             his
             style
             ,
             and
             said
             ,
             The
             first
             two
             Faces
             were
             the
             Faces
             of
             a
             man.
             But
             it
             is
             evident
             ,
             by
             comparing
             this
             place
             in
             Ezekiel
             ,
             with
             the
             tenth
             verse
             of
             the
             first
             Chapter
             ,
             that
             
             the
             Face
             of
             a
             Cherub
             is
             the
             Face
             of
             an
             Ox.
             For
             there
             he
             mentions
             the
             three
             latter
             Faces
             ,
             as
             he
             doth
             here
             ,
             calling
             them
             the
             Faces
             of
             a
             Man
             ,
             a
             Lyon
             ,
             an
             Eagle
             :
             but
             for
             the
             other
             Face
             ,
             called
             here
             the
             Face
             of
             a
             Cherub
             ,
             he
             calleth
             it
             there
             the
             Face
             of
             an
             Ox.
             And
             the
             comparing
             of
             these
             places
             ,
             induced
             the
             Learned
             Critick
             
               Ludovicus
               de
               dieu
            
             a
             to
             be
             of
             this
             opinion
             ,
             that
             Cherub
             signifi'd
             an
             Ox
             ,
             and
             was
             derived
             from
             the
             Chaldee
             word
             Cherub
             ,
             He
             ,
             or
             It
             ,
             hath
             plowed
             .
             Now
             by
             the
             worshipping
             of
             this
             Figure
             of
             the
             Face
             of
             a
             Cherub
             or
             Ox
             ,
             the
             sottish
             people
             chang'd
             their
             Glory
             
               (
               b
               )
            
             ,
             the
             glorious
             Image
             or
             Shechinah
             of
             God
             (
             call'd
             ,
             as
             was
             even
             now
             said
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             by
             the
             Seventy
             ,
             in
             the
             12th
             of
             Numbers
             )
             into
             the
             similitude
             of
             a
             man
             ,
             though
             useful
             creature
             ;
             whose
             likeness
             could
             ,
             at
             best
             ,
             be
             but
             the
             symbol
             of
             an
             Angel
             ,
             which
             was
             no
             more
             to
             the
             Shechinah
             of
             God
             (
             nor
             so
             much
             by
             a
             great
             deal
             )
             ,
             as
             one
             spoke
             of
             a
             wheel
             is
             to
             an
             Eastern
             Emperor
             in
             a
             triumphant
             Chariot
             .
             They
             turn'd
             their
             Glory
             (
             saith
             Jeremiah
             c
             )
             into
             a
             thing
             which
             did
             not
             profit
             them
             ,
             
               in
               Idolum
            
             ,
             into
             an
             Idol
             (
             as
             is
             the
             version
             of
             the
             Vulgar
             
               Latine
               )
            
             ;
             a
             helpless
             statue
             .
             They
             turned
             the
             Truth
             of
             God
             (
             as
             it
             is
             in
             St.
             Paul
             d
             into
             a
             Lye
             :
             The
             true
             Shechinah
             of
             God
             ,
             into
             an
             Idol
             ,
             which
             is
             vanity
             ,
             nothing
             of
             that
             which
             it
             pretendeth
             to
             be
             ;
             having
             no
             Divinity
             attending
             on
             it
             .
             Aaron
             made
             it
             as
             Gods
             symbol
             ,
             which
             in
             truth
             it
             was
             not
             ;
             and
             the
             people
             worship'd
             it
             beyond
             his
             intention
             ,
             and
             after
             the
             Egyptian
             manner
             ;
             and
             in
             their
             hearts
             wishing
             they
             were
             again
             in
             that
             Land
             of
             Ceremonious
             Idolatry
             .
             This
             folly
             kindled
             the
             wrath
             of
             God
             and
             Moses
             ;
             yet
             it
             did
             not
             quite
             remove
             his
             favour
             :
             
             for
             Moses
             was
             a
             second
             time
             call'd
             up
             into
             the
             Mount
             ,
             and
             thence
             he
             brought
             the
             renewed
             Tables
             and
             the
             Statutes
             of
             Israel
             ,
             and
             the
             pattern
             of
             the
             Tabernacle
             ;
             and
             at
             his
             descent
             ,
             Rays
             of
             glorious
             Light
             did
             stream
             from
             his
             face
             ,
             as
             if
             he
             had
             been
             a
             second
             Shechinah
             ,
             reflecting
             the
             borrow'd
             beams
             of
             the
             first
             .
          
           
             The
             Tabernacle
             which
             God
             had
             now
             discover'd
             ,
             and
             which
             Moses
             was
             ready
             to
             frame
             ,
             was
             but
             a
             model
             of
             the
             Temple
             built
             many
             years
             after
             by
             the
             Magnificent
             Solomon
             .
             And
             in
             it
             God
             gave
             the
             people
             ,
             instead
             of
             the
             more
             aenigmatical
             and
             idle
             Hieroglyphicks
             of
             the
             World
             in
             Egypt
             ,
             a
             more
             excellent
             Scheme
             of
             it
             in
             this
             great
             and
             typical
             Fabrick
             ,
             representing
             ,
             in
             the
             three
             spaces
             of
             it
             ,
             the
             three
             Heavens
             ,
             which
             the
             Jews
             so
             often
             speak
             of
             ,
             the
             Elementary
             ,
             and
             Starry
             ,
             and
             Supercoelestial
             Regions
             .
             St.
             Chrysostom
             a
             speaking
             of
             this
             workmanship
             of
             God
             ,
             calleth
             it
             the
             Image
             of
             the
             whole
             World
             both
             sensible
             and
             intellectual
             .
             And
             he
             attempteth
             the
             justification
             of
             his
             Notion
             ,
             by
             the
             9th
             to
             the
             Hebrews
             ,
             and
             particularly
             by
             the
             24th
             verse
             ,
             in
             which
             the
             holy
             places
             made
             with
             hands
             ,
             are
             call'd
             
               the
               figures
               of
               the
               true
               or
               heavenly
               places
               .
            
          
           
             In
             this
             manner
             ,
             then
             ,
             God
             pleas'd
             to
             help
             the
             imaginations
             of
             the
             Jews
             ,
             by
             a
             visible
             scheme
             of
             his
             throne
             and
             footstool
             .
             It
             were
             endless
             here
             to
             take
             particular
             notice
             of
             all
             things
             relating
             to
             the
             Tabernacle
             or
             Temple
             :
             but
             if
             I
             take
             not
             the
             Ark
             into
             my
             especial
             consideration
             ,
             I
             shall
             be
             guilty
             of
             greater
             negligence
             than
             any
             foolish
             Astronomer
             ,
             who
             in
             his
             description
             of
             the
             Heavens
             should
             leave
             out
             the
             Sun.
             
          
           
             This
             Ark
             of
             the
             Covenant
             consider'd
             in
             all
             the
             appendages
             of
             it
             ,
             God
             vouchsafed
             to
             the
             Jews
             in
             place
             of
             all
             the
             Statues
             ,
             or
             Creatures
             ,
             or
             appearances
             of
             Daemons
             ,
             which
             their
             fancy
             was
             apt
             to
             adore
             ,
             and
             in
             which
             Daemons
             did
             already
             ,
             or
             might
             afterwards
             counterfeit
             
             some
             shews
             of
             the
             glorious
             Shechinah
             of
             God.
             
             
               Men
               (
               saith
               Maimonides
               *
               )
               built
               Temples
               to
               the
               Stars
               ,
               and
               placed
               in
               them
               some
               Image
               dedicated
               to
               this
               or
               the
               other
               Idol
               in
               the
               Heavens
               ,
               and
               gave
               it
               unanimous
               worship
               .
               Hence
               God
               commanded
               that
               a
               Temple
               should
               be
               built
               to
               himself
               ,
               and
               that
               the
               Ark
               should
               be
               put
               into
               it
               ,
               and
               that
               in
               the
               Ark
               should
               be
               deposited
               the
               Two
               Tables
               of
               stone
               ,
               in
               which
               it
               was
               written
               ,
               
                 I
                 am
                 the
                 Lord
                 thy
                 God
                 ;
                 and
                 thou
                 shalt
                 have
                 no
                 other
                 Gods
                 besides
                 me
                 .
              
            
             The
             whole
             of
             it
             was
             in
             singular
             manner
             typical
             of
             God-man
             ,
             who
             came
             to
             destroy
             the
             works
             of
             the
             Devil
             .
             This
             virtue
             of
             Christ
             appearing
             on
             the
             Ark
             was
             manifested
             in
             the
             miraculous
             conquest
             of
             it
             over
             Dagon
             a
             ,
             a
             Sea-god
             worshipped
             in
             Palestine
             in
             the
             City
             of
             Ashdod
             .
             He
             fell
             before
             the
             Ark
             ,
             and
             laid
             on
             the
             ground
             a
             handless
             and
             headless
             Idol
             ,
             without
             more
             shew
             of
             Majesty
             ,
             Power
             or
             Wisdom
             than
             the
             Trunk
             of
             a
             Tree
             .
          
           
             This
             Ark
             was
             not
             in
             it self
             properly
             an
             Image
             ,
             but
             a
             Chest
             over-laid
             with
             Gold
             as
             a
             Conservatory
             of
             the
             precious
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             of
             the
             Two
             Tables
             .
             Yet
             thereby
             God
             by
             way
             of
             Hieroglyphick
             ,
             though
             not
             of
             Image
             or
             Picture
             of
             representation
             ,
             did
             offer
             himself
             to
             the
             eye
             as
             a
             supreme
             Governour
             ruling
             the
             Commonwealth
             of
             Israel
             by
             a
             written
             Law.
             This
             Moncaeus
             b
             would
             have
             to
             be
             taken
             from
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             Chest
             or
             Coffin
             of
             Apis
             ,
             mentioned
             by
             Plutarch
             c
             .
             But
             that
             was
             a
             thing
             of
             later
             date
             ,
             and
             not
             known
             to
             the
             ancient
             Egyptians
             .
             It
             belonged
             to
             the
             Greek
             Serapis
             ,
             who
             is
             said
             thence
             to
             take
             his
             name
             .
          
           
             The
             whole
             of
             the
             Ark
             seems
             to
             some
             the
             Triumphant
             Chariot
             *
             of
             God
             moved
             by
             Angels
             ,
             set
             forth
             by
             the
             form
             of
             Beasts
             ,
             who
             drew
             the
             Chariots
             of
             the
             Eastern
             Kings
             :
             whose
             Pomp
             the
             Poets
             exalted
             into
             Heaven
             in
             the
             Chariots
             of
             their
             gods
             .
             This
             of
             the
             true
             
             God
             is
             represented
             as
             moving
             by
             Angels
             in
             the
             Clouds
             ,
             not
             as
             any
             fixed
             Throne
             in
             it self
             :
             the
             Power
             and
             Providence
             of
             God
             ,
             whose
             Chariot
             hath
             Wheels
             with
             Eyes
             ,
             making
             all
             the
             World
             its
             circle
             ;
             though
             often
             it
             took
             its
             way
             to
             the
             Tabernacle
             and
             Temple
             .
             Why
             Cherubims
             were
             added
             ,
             the
             cause
             hath
             been
             often
             intimated
             already
             ;
             to
             wit
             ,
             by
             reason
             that
             the
             Logos
             appearing
             as
             Gods
             Shechinah
             ,
             was
             attended
             with
             Angels
             ,
             and
             especially
             with
             Cherubim
             .
             Though
             Maimonides
             d
             reckoneth
             the
             Cherubim
             to
             be
             of
             the
             lowest
             order
             excepting
             those
             which
             he
             calls
             Ischim
             ;
             such
             in
             his
             conceit
             as
             spake
             to
             inspired
             men
             ,
             and
             were
             by
             them
             seen
             in
             Prophetical
             Visions
             .
             For
             the
             entire
             Figure
             of
             the
             Cherubim
             ,
             I
             am
             not
             desirous
             to
             inquire
             with
             nice
             and
             accurate
             diligence
             ,
             whether
             it
             were
             such
             as
             the
             Angels
             usually
             appeared
             in
             ,
             or
             whether
             it
             were
             a
             mere
             Emblem
             of
             their
             Properties
             .
             The
             Scripture
             shews
             that
             they
             move
             swiftly
             ,
             as
             flame
             and
             wind
             ,
             and
             all
             understand
             that
             wings
             are
             the
             instruments
             of
             a
             quick
             motion
             .
             The
             Scripture
             also
             representeth
             them
             as
             dazled
             at
             the
             Glory
             of
             God
             ,
             and
             therefore
             needeth
             no
             further
             Comment
             on
             the
             Faces
             of
             the
             Cherubim
             as
             covered
             with
             their
             wings
             .
             But
             curiously
             to
             interpret
             each
             particular
             spoken
             of
             them
             ,
             and
             of
             the
             Ark
             in
             which
             they
             were
             placed
             ,
             is
             the
             ready
             way
             to
             create
             such
             significations
             by
             our
             fancy
             ,
             as
             the
             wisdom
             of
             God
             did
             never
             intend
             .
             Of
             this
             kind
             sure
             is
             that
             conceit
             of
             S.
             
               Greg.
               Nyssen
            
             a
             ,
             who
             will
             have
             the
             Rings
             of
             the
             Ark
             to
             signifie
             the
             Angels
             sent
             as
             Rings
             or
             pledges
             of
             favour
             to
             the
             Heirs
             of
             Salvation
             .
             It
             is
             enough
             if
             we
             look
             upon
             the
             Ark
             as
             an
             holy
             vessel
             representing
             Gods
             Majesty
             with
             his
             Coelestial
             Retinue
             ,
             and
             the
             Rule
             of
             his
             Law
             ,
             and
             as
             a
             Type
             of
             Christ
             ,
             without
             forcing
             every
             staff
             ,
             and
             ring
             ,
             and
             pin
             ,
             into
             unnatural
             Allegory
             .
             And
             for
             some
             such
             reason
             Mr.
             Calvin
             b
             did
             on
             purpose
             forbear
             to
             pry
             too
             critically
             into
             the
             Ark.
             
          
           
           
             Betwixt
             the
             Cherubims
             ,
             and
             upon
             the
             Cover
             of
             the
             Ark
             appeared
             as
             in
             a
             Chariot
             of
             Majesty
             ,
             the
             Divine
             Logos
             in
             admirable
             lustre
             ,
             yet
             tempered
             with
             Clouds
             .
             So
             he
             appeared
             to
             the
             people
             when
             Moses
             was
             taken
             up
             into
             the
             Mount.
             So
             Ezekiel
             in
             his
             Vision
             c
             saw
             him
             in
             a
             cloud
             with
             brightness
             about
             it
             ;
             and
             this
             he
             calls
             the
             Glory
             upon
             the
             Cherubims
             .
             And
             doubtless
             that
             Vision
             was
             in
             part
             a
             Vision
             of
             the
             Temple
             ,
             though
             not
             wholly
             after
             the
             pattern
             of
             the
             Tabernacle
             ,
             but
             as
             furnished
             by
             the
             voluntary
             devotion
             of
             Solomon
             ,
             who
             added
             Oxen
             and
             Lions
             to
             the
             Brazen-Laver
             .
             These
             some
             think
             to
             have
             been
             steps
             to
             his
             future
             Idolatry
             :
             as
             if
             he
             began
             to
             allude
             to
             the
             Lions
             under
             the
             Chariot
             of
             the
             Sun
             d
             ,
             mentioned
             by
             
               Horus
               Apollo
            
             .
             But
             these
             Images
             being
             of
             servile
             use
             there
             was
             the
             less
             danger
             in
             them
             .
             Touching
             the
             appearance
             of
             the
             Logos
             in
             a
             cloud
             of
             brightness
             ,
             we
             may
             further
             observe
             ,
             that
             the
             Glory
             of
             God
             was
             said
             to
             have
             appeared
             in
             or
             at
             the
             Tabernacle
             :
             That
             in
             the
             Psalms
             e
             the
             Ark
             is
             called
             Gods
             Glory
             ,
             or
             his
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             (
             the
             word
             of
             the
             Seventy
             )
             his
             beautiful
             luster
             ;
             that
             the
             same
             David
             speaks
             of
             having
             seen
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             (
             the
             word
             of
             the
             Seventy
             for
             Gods
             Shechinah
             )
             the
             Glory
             or
             radiant
             Presence
             of
             God
             in
             the
             Sanctuary
             .
             And
             lastly
             ,
             that
             the
             Cherubims
             on
             the
             Ark
             are
             in
             the
             ninth
             Chapter
             to
             the
             Hebrews
             called
             Cherubims
             of
             Glory
             .
             Now
             it
             further
             appeareth
             ,
             that
             it
             was
             the
             Logos
             whose
             Glory
             shone
             on
             the
             Ark
             ,
             by
             the
             many
             places
             of
             Scripture
             which
             speak
             no
             otherwise
             of
             the
             Ark
             than
             as
             of
             the
             Type
             of
             God
             Incarnate
             .
             Christ
             before
             his
             Incarnation
             sitting
             on
             the
             Propitiatory
             as
             his
             Throne
             ,
             with
             the
             Ark
             and
             Law
             at
             his
             feet
             ,
             (
             for
             that
             holy
             Vessel
             is
             in
             Scripture
             called
             his
             foot-stool
             g
             )
             ,
             seemeth
             to
             shew
             himself
             before-hand
             in
             the
             Offices
             of
             King
             ,
             and
             Prophet
             ,
             and
             Priest.
             As
             King
             ,
             whilst
             he
             sits
             on
             his
             Golden
             Throne
             ,
             and
             exhibiteth
             
             the
             Law
             ;
             as
             Prophet
             ,
             whilst
             he
             answereth
             when
             consulted
             from
             between
             the
             Cherubims
             ;
             with
             relation
             to
             which
             Oracle
             the
             Hebrews
             called
             the
             Sanctuary
             the
             house
             of
             Counsel
             h
             ;
             and
             as
             a
             Priest
             establishing
             his
             seat
             as
             a
             Propitiatory
             or
             Mercy-seat
             .
             When
             I
             come
             in
             due
             place
             to
             speak
             of
             the
             Word
             made
             flesh
             ,
             it
             will
             be
             proper
             to
             insist
             on
             those
             citations
             of
             Scripture
             which
             point
             him
             out
             to
             us
             as
             the
             true
             Ark
             of
             God.
             In
             the
             mean
             time
             I
             will
             content
             my self
             with
             that
             one
             of
             the
             Apostle
             ,
             who
             speaking
             of
             the
             Mysteries
             of
             the
             Divine
             Wisdom
             and
             Love
             in
             the
             Incarnation
             of
             Christ
             ,
             alludeth
             manifestly
             to
             the
             Ark
             ,
             and
             to
             the
             Faces
             of
             the
             Cherubim
             turned
             towards
             the
             
               Shechinah
               :
               Which
               things
            
             (
             saith
             he
             a
             
               the
               Angels
            
             [
             called
             as
             before
             was
             noted
             ,
             the
             Cherubims
             of
             glory
             ,
             or
             of
             the
             glorious
             Presence
             of
             God
             ]
             with
             flexure
             of
             curiosity
             
               look
               into
            
             .
             This
             Ark
             of
             the
             Mosaick
             Covenant
             is
             in
             the
             Psalms
             b
             called
             
               the
               Face
            
             ,
             that
             is
             ,
             the
             Shechinah
             of
             God.
             Nay
             the
             Scripture
             elsewhere
             c
             giveth
             to
             it
             ,
             taken
             entirely
             and
             together
             with
             the
             Presence
             of
             the
             Logos
             ,
             the
             very
             name
             of
             God.
             
          
           
             God
             having
             condescended
             to
             his
             so
             eminent
             Shechinah
             ,
             it
             was
             thenceforth
             certainly
             the
             more
             unlawful
             for
             the
             People
             to
             frame
             ,
             without
             Divine
             permission
             ,
             any
             Statues
             of
             a
             true
             or
             a
             false
             God.
             And
             thereby
             the
             second
             Command
             newly
             given
             ,
             was
             much
             enforced
             :
             for
             how
             could
             they
             be
             confident
             in
             setting
             up
             any
             new
             Shechinah
             ,
             when
             one
             was
             provided
             them
             by
             God
             himself
             .
             A
             Shechinah
             which
             did
             not
             lessen
             Gods
             Majesty
             as
             Images
             would
             have
             done
             in
             the
             opinion
             of
             Clemens
             of
             Alexandria
             d
             ,
             and
             in
             the
             judgment
             of
             truth
             it self
             .
             For
             this
             was
             not
             any
             Representation
             of
             the
             Godhead
             ,
             but
             only
             a
             very
             glorious
             visible
             sign
             of
             Gods
             invisible
             presence
             and
             ready
             assistance
             .
          
           
             The
             Ark
             then
             being
             neither
             God
             nor
             his
             Image
             ,
             was
             
             never
             to
             be
             worshipped
             ,
             though
             it
             had
             no
             doubt
             a
             very
             high
             respect
             payed
             towards
             it
             ,
             and
             was
             separated
             from
             the
             uses
             of
             common
             vessels
             .
             It
             was
             a
             sacred
             Chest
             ,
             yet
             not
             to
             be
             adored
             ,
             like
             that
             of
             the
             Mammonist
             ,
             for
             a
             God.
             It
             is
             true
             (
             what
             Volkelius
             e
             observeth
             rightly
             against
             Bellarmine
             ,
             who
             alledgeth
             the
             instance
             of
             the
             Ark
             in
             favour
             of
             Images
             )
             there
             is
             great
             difference
             betwixt
             such
             an
             Image
             or
             Embleme
             as
             was
             constituted
             by
             the
             express
             command
             of
             God
             ,
             and
             to
             which
             he
             was
             by
             his
             Word
             eminently
             present
             ;
             and
             those
             which
             he
             neither
             commands
             ,
             nor
             consecrates
             with
             his
             Presence
             .
             But
             here
             it
             ought
             not
             to
             be
             imagined
             ,
             that
             the
             Ark
             or
             Cherubims
             were
             by
             Gods
             appointment
             objects
             of
             worship
             .
             The
             Heart
             was
             only
             to
             worship
             the
             Immense
             God
             ,
             appearing
             in
             the
             Shechinah
             ;
             though
             in
             that
             act
             the
             Reverence
             of
             the
             Body
             could
             not
             but
             pass
             towards
             the
             Ark
             ;
             and
             the
             Mind
             it
             may
             be
             did
             not
             always
             use
             nice
             abstraction
             ,
             any
             more
             than
             we
             now
             do
             ,
             when
             with
             civil
             reverence
             we
             bow
             to
             the
             King
             ,
             not
             considering
             just
             then
             his
             clothes
             and
             chair
             of
             state
             apart
             from
             him
             ;
             yet
             then
             it
             is
             
               to
               the
               Prince
            
             ,
             and
             not
             
               to
               his
               Robes
            
             or
             seat
             that
             we
             bow
             .
             It
             is
             therefore
             absurd
             to
             say
             with
             Bellarmine
             f
             ,
             that
             the
             Cherubims
             over
             the
             Ark
             were
             of
             necessity
             worshipped
             with
             the
             Ark
             it self
             ;
             for
             neither
             were
             ador'd
             ,
             no
             not
             the
             luster
             of
             the
             Shechinah
             it self
             ;
             it
             not
             being
             immediately
             assumed
             by
             the
             Logos
             ,
             but
             only
             used
             as
             a
             sign
             of
             his
             gracious
             Presence
             ;
             but
             God
             only
             ,
             who
             was
             the
             object
             of
             the
             worship
             ,
             whilst
             they
             were
             but
             circumstances
             and
             appendages
             of
             his
             Glory
             ,
             towards
             ,
             and
             not
             to
             which
             the
             external
             sign
             of
             adoration
             used
             by
             the
             High-Priest
             was
             directed
             .
             For
             we
             must
             not
             here
             conceive
             of
             the
             Typical
             Ark
             ,
             as
             of
             the
             real
             Ark
             ,
             the
             Lord
             Incarnate
             ;
             in
             whom
             the
             Humane
             and
             Divine
             Nature
             are
             so
             united
             ,
             that
             the
             Christians
             have
             worshipped
             him
             always
             as
             God-man
             ,
             though
             as
             
             St.
             Cyril
             professeth
             in
             his
             first
             Book
             of
             Answers
             to
             Julian
             ,
             they
             had
             all
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             Man-worship
             ,
             in
             abhorrence
             .
             I
             know
             that
             very
             often
             a
             the
             words
             of
             David
             are
             alledged
             for
             the
             worship
             of
             the
             Ark
             ;
             but
             with
             as
             little
             ground
             ,
             as
             other
             Scriptures
             are
             often
             produced
             by
             men
             who
             first
             take
             up
             opinions
             ,
             and
             then
             seek
             colour
             for
             them
             in
             the
             Bible
             .
             We
             read
             the
             words
             b
             after
             this
             manner
             :
             
               Fall
               down
               before
               his
               Footstool
               ,
               for
               it
               ,
               or
               he
               ,
               is
               holy
            
             ;
             and
             we
             have
             amended
             the
             Translation
             with
             Reason
             ;
             it
             being
             read
             of
             old
             ,
             
               Worship
               the
               footstool
               of
               his
               feet
               :
            
             a
             Reading
             indiscreet
             as
             that
             of
             
               lifting
               up
               the
               hands
               unto
               thy
               holy
               Ark
               most
               high
               ,
            
             in
             the
             singing
             Psalms
             c
             which
             are
             rather
             permitted
             than
             allowed
             .
             The
             Divine
             Poet
             intended
             no
             more
             in
             that
             place
             to
             urge
             the
             Israelites
             to
             a
             precise
             adoration
             of
             the
             Ark
             it self
             ,
             than
             any
             other
             Poet
             d
             designs
             to
             worship
             the
             very
             knees
             or
             feet
             of
             the
             King
             ,
             or
             Pantofle
             of
             the
             Pope
             ,
             when
             in
             his
             raptures
             of
             humility
             he
             speaks
             of
             falling
             prostrate
             before
             them
             .
             Genebrard
             himself
             thinks
             David
             to
             make
             allusion
             to
             such
             Rites
             .
             And
             the
             Hebrew
             reading
             La-hadhom
             is
             surely
             to
             be
             interpreted
             
               at
               his
               footstool
            
             ,
             unless
             the
             Lamed
             signifieth
             nothing
             ;
             which
             Dr.
             Vane
             either
             did
             not
             ,
             or
             would
             not
             observe
             when
             he
             *
             so
             magisterially
             accus'd
             the
             Protestants
             of
             translating
             falsly
             .
             A
             greater
             Doctor
             by
             far
             hath
             reckoned
             together
             the
             Brazen
             Serpent
             and
             the
             Cherubims
             f
             ,
             as
             other
             things
             than
             Images
             of
             worship
             :
             so
             far
             he
             is
             from
             that
             ,
             that
             he
             calls
             the
             Cherubim
             on
             the
             Ark
             a
             simple
             ornament
             accommodated
             to
             that
             Throne
             or
             Chair
             ,
             whence
             Oracles
             were
             dispensed
             .
             But
             St.
             Hierom
             it
             seems
             establisheth
             the
             worship
             of
             the
             Ark
             in
             these
             words
             :
             
               The
               Jews
               in
               time
               past
               did
               worship
               or
               reverence
               the
               Holy
               of
               Holies
               ,
               because
               there
               were
               the
               Cherubims
               ,
               the
               Propitiatory
               ,
               the
               Ark.
               
            
             So
             
               T.
               G.
            
             g
             translateth
             him
             citing
             his
             17th
             .
             Epistle
             
               ad
               Marcellam
            
             .
             But
             if
             he
             had
             pleafed
             ,
             
             he
             might
             have
             left
             out
             the
             word
             Worship
             ,
             and
             used
             that
             of
             Reverence
             only
             .
             The
             holy
             Father
             indeed
             in
             that
             Epistle
             a
             penned
             by
             him
             for
             Paula
             and
             Eustochium
             ,
             owneth
             a
             reverence
             due
             to
             them
             .
             So
             do
             we
             very
             readily
             an
             high
             honorary
             respect
             ,
             but
             not
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             (
             the
             word
             of
             the
             Seventy
             )
             a
             giving
             them
             the
             homage
             of
             the
             external
             sign
             of
             bowing
             in
             a
             Temple
             ,
             and
             in
             our
             time
             of
             devotion
             ;
             for
             that
             so
             circumstantiated
             belongeth
             to
             God.
             So
             did
             putting
             off
             the
             shoos
             ;
             it
             was
             a
             giving
             as
             't
             were
             to
             God
             by
             that
             sign
             possession
             of
             that
             place
             ;
             although
             a
             forbearing
             to
             trample
             rudely
             there
             might
             be
             also
             a
             relative
             respect
             to
             the
             consecrated
             place
             .
             Neither
             did
             St.
             Hierom
             in
             that
             place
             ,
             design
             such
             reverence
             or
             worship
             ;
             for
             in
             the
             following
             part
             of
             the
             Epistle
             which
             
               T.
               G.
            
             did
             forbear
             to
             cite
             ,
             the
             Manna
             ,
             the
             rod
             of
             Aaron
             ,
             the
             Golden
             Altar
             which
             the
             High-Priest
             did
             not
             worship
             ,
             although
             he
             reverenced
             them
             ,
             and
             separated
             them
             from
             vile
             use
             ,
             are
             reckoned
             in
             the
             same
             Classis
             of
             things
             to
             be
             rever'd
             with
             the
             Ark
             and
             Cherubims
             ;
             as
             also
             the
             Sepulchre
             of
             Christ
             ,
             which
             the
             Primitive
             Christians
             no
             more
             ador'd
             than
             they
             in
             Socrates
             b
             worshipped
             the
             body
             of
             Babylas
             the
             Martyr
             ,
             who
             danced
             about
             his
             Coffin
             singing
             Psalms
             ,
             and
             deriding
             the
             worship
             of
             Idols
             ,
             whilst
             they
             removed
             it
             into
             the
             City
             of
             Antioch
             from
             Daphne
             c
             .
             But
             in
             this
             Argument
             I
             need
             not
             abound
             .
             Others
             have
             said
             a
             great
             deal
             in
             it
             ,
             and
             I
             will
             not
             transcribe
             them
             ,
             but
             rather
             refer
             to
             them
             d
             .
             I
             will
             note
             only
             here
             an
             odd
             assertion
             of
             Grotius
             e
             ,
             which
             I
             wonder
             how
             it
             dropped
             from
             the
             Pen
             of
             that
             great
             man
             :
             
               Whilst
               (
               said
               he
               )
               the
               Catholicks
               (
               meaning
               the
               Papists
               )
               profess
               that
               they
               exhibit
               the
               signs
               of
               honour
               to
               Christ
               ,
               whom
               many
               Protestants
               acknowledg
               to
               be
               present
               in
               the
               Sacrament
               ,
               they
               are
               no
               more
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               Bread-worshippers
               ,
               then
               the
               Jews
               were
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               worshippers
               of
               the
               Ark
               
               when
               they
               exhibited
               the
               honour
               of
               God
               at
               it
               .
            
             But
             the
             Jews
             did
             not
             worship
             the
             Ark
             at
             all
             ,
             much
             less
             as
             the
             body
             of
             the
             Logos
             ,
             whilst
             such
             Catholicks
             worship
             not
             only
             Christ
             as
             present
             ,
             but
             that
             very
             substance
             which
             is
             under
             the
             shew
             of
             bread
             as
             the
             natural
             body
             of
             Christ
             ;
             and
             therefore
             if
             it
             prove
             bread
             ,
             they
             worship
             bread
             ,
             whatever
             they
             think
             it
             ;
             for
             the
             false
             opinions
             of
             men
             change
             not
             the
             nature
             of
             things
             ;
             and
             bread
             is
             bread
             ,
             and
             the
             worship
             of
             that
             which
             is
             bread
             is
             certainly
             Bread-worship
             ;
             though
             it
             be
             judged
             of
             ,
             and
             honoured
             as
             another
             thing
             .
             And
             Barnabas
             and
             Paul
             were
             no
             other
             persons
             ,
             though
             the
             Lycaonians
             thought
             one
             to
             be
             Jupiter
             and
             the
             other
             Mercury
             ,
             being
             induced
             to
             that
             misbelief
             ,
             and
             an
             inclination
             to
             offer
             sacrifice
             to
             them
             ,
             by
             perceiving
             a
             miracle
             wrought
             by
             a
             word
             of
             their
             mouth
             a
             .
          
           
             This
             Ark
             which
             I
             am
             speaking
             of
             as
             the
             instrument
             of
             the
             Shechinah
             ,
             but
             not
             as
             an
             object
             of
             worship
             in
             it self
             ,
             was
             a
             while
             placed
             in
             Shiloh
             ;
             but
             it
             was
             not
             till
             Davids
             ,
             or
             rather
             Solomons
             time
             properly
             ,
             fixed
             in
             one
             certain
             place
             of
             the
             Holy
             Land
             :
             God
             causing
             his
             favour
             to
             be
             valued
             by
             the
             suspence
             of
             it
             ,
             and
             shewing
             thereby
             that
             he
             was
             not
             confined
             to
             any
             particular
             place
             .
          
           
             Besides
             the
             Shechinah
             in
             the
             Tabernacle
             ,
             and
             afterwards
             in
             the
             Temple
             ,
             God
             vouchsafed
             the
             Jews
             another
             especial
             Presence
             of
             his
             Logos
             by
             the
             High
             Priest
             ,
             and
             the
             Sacerdotal
             Appendages
             of
             the
             Ephod
             and
             Breastplate
             .
             Of
             the
             appointment
             of
             these
             we
             read
             in
             the
             eight
             and
             twentieth
             Chapter
             of
             Exodus
             .
             And
             in
             that
             Chapter
             it
             is
             said
             concerning
             the
             Breast-plate
             of
             the
             High-Priest
             b
             [
             called
             also
             the
             Breast-plate
             of
             Judgment
             ]
             that
             the
             Urim
             and
             the
             Thummim
             ,
             should
             be
             put
             into
             it
             .
             Our
             English
             Bible
             hath
             retained
             these
             words
             in
             their
             Original
             ;
             and
             where
             they
             are
             translated
             ,
             
             in
             other
             Versions
             ,
             the
             Reader
             is
             still
             left
             uncertain
             of
             their
             meaning
             ,
             and
             sometimes
             led
             into
             a
             mistake
             .
             Such
             is
             like
             to
             be
             the
             fate
             of
             those
             who
             are
             guided
             meerly
             by
             the
             vulgar-Latine
             Version
             
               [
               Doctrine
               and
               Truth
               ]
            
             ;
             or
             that
             of
             the
             Seventy
             
               [
               Demonstration
               and
               Truth
               ]
            
             ;
             or
             that
             in
             the
             
               Syriack
               [
               the
               Lucid
               and
               the
               Perfect
               ]
            
             ;
             or
             that
             in
             one
             Reading
             of
             the
             Samaritan
             Translation
             
               [
               Elucidations
               and
               Perfections
               ]
            
             ;
             or
             lastly
             ,
             that
             of
             the
             
               Arabick
               [
               Dilucidations
               and
               Certainties
               ]
               .
            
             Our
             English
             Translators
             ,
             and
             
               Arias
               Montanus
            
             ,
             and
             Onkelos
             ,
             spake
             e'n
             as
             intelligibly
             ,
             when
             they
             only
             transcrib'd
             the
             very
             Hebrew
             words
             of
             Urim
             and
             Thummim
             .
             I
             beg
             leave
             of
             the
             Reader
             ,
             in
             this
             dark
             and
             disputable
             subject
             ,
             to
             interpose
             my
             conjecture
             ;
             and
             it
             is
             at
             his
             pleasure
             whether
             he
             will
             favour
             or
             reject
             it
             .
             If
             he
             shall
             do
             the
             latter
             ,
             he
             will
             not
             be
             offensive
             to
             me
             ;
             for
             I
             pretend
             not
             ,
             in
             this
             Argument
             ,
             to
             Demonstration
             .
          
           
             Thus
             ,
             then
             ,
             I
             conceive
             of
             this
             Levitical
             appointment
             .
             I
             suppose
             the
             High-Priest
             ,
             consider'd
             especially
             as
             a
             Type
             of
             Christ
             ,
             to
             be
             the
             walking-Temple
             of
             God.
             His
             Garments
             and
             Breast-plate
             ,
             together
             with
             the
             Urim
             and
             Thummim
             ,
             I
             take
             to
             be
             the
             apparatus
             of
             this
             Shechinah
             ,
             in
             imitation
             of
             that
             other
             whose
             Instruments
             were
             the
             Ark
             and
             the
             Cherubims
             .
             Of
             the
             High-Priest
             Philo
             confesseth
             a
             ,
             that
             they
             esteemed
             not
             of
             him
             as
             of
             a
             meer
             man
             ;
             but
             they
             look'd
             on
             him
             as
             [
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             ]
             the
             
               Divine
               Word
            
             .
             And
             for
             that
             reason
             (
             saith
             b
             Dr.
             Jackson
             )
             the
             Breast-plate
             was
             call'd
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             For
             his
             Ornaments
             ,
             Grotius
             c
             doth
             parallel
             them
             with
             those
             of
             the
             Temple
             .
             
               The
               Four
               colours
               (
               said
               he
               )
               are
               the
               same
               .
               The
               Seven
               Garments
               d
               ,
               if
               you
               reckon
               in
               the
               Plate
               of
               Gold
               ,
               answer
               to
               the
               seven
               Lamps
               ;
               the
               Twelve
               Jewels
               to
               the
               Twelve
               Loaves
               ;
               the
               inner-linings
               of
               the
               Ephod
               ,
               to
               the
               vail
               and
               six
               Curtains
               .
            
             And
             it
             is
             observable
             ,
             that
             
             in
             Hosea
             e
             the
             more
             fixed
             ,
             and
             this
             walking
             Shechinah
             ,
             are
             joined
             together
             .
             The
             place
             to
             which
             I
             refer
             ,
             is
             that
             in
             which
             God
             threatneth
             ,
             
               That
               the
               children
               of
               Israel
               shall
               abide
               many
               days
               without
               a
               King
               ,
               and
               without
               a
               Prince
               ,
               and
               without
               a
               Sacrifice
               ,
               and
               without
               an
               Image
               [
               or
               a
               Standing
               or
               Statue
               ,
               as
               the
               Margent
               readeth
               it
               ;
               without
               a
               fixed
               Shechinah
               ,
               such
               as
               that
               of
               the
               Ark
               ]
               and
               without
               an
               Ephod
               ;
               and
               without
               f
               Teraphim
               [
               or
               
                 Urim
                 ]
              
               .
            
             
               Christopher
               Castrus
            
             judg'd
             these
             to
             be
             the
             same
             :
             and
             a
             very
             learn'd
             and
             excellent
             person
             of
             our
             own
             Nation
             g
             ,
             with
             whose
             leave
             I
             publish
             this
             Discourse
             ,
             hath
             given
             us
             Arguments
             to
             persuade
             to
             the
             belief
             of
             that
             which
             Castrus
             just
             hinted
             without
             proof
             or
             illustration
             .
             To
             him
             I
             send
             the
             doubtful
             Reader
             ,
             taking
             it
             my self
             for
             a
             most
             probable
             opinion
             ,
             That
             Urim
             were
             Teraphim
             ;
             and
             also
             ,
             that
             Teraphim
             were
             Seraphim
             ;
             of
             which
             the
             Sin
             might
             be
             first
             mispronounced
             as
             Zain
             ,
             and
             afterterwards
             as
             Tzade
             ,
             and
             at
             last
             as
             Thau
             .
             And
             both
             Urim
             and
             Seraphim
             have
             the
             same
             signification
             of
             Burnings
             h
             .
             By
             Thummim
             I
             mean
             something
             of
             a
             very
             different
             nature
             ;
             and
             ,
             in
             due
             place
             ,
             I
             shall
             shew
             my
             opinion
             concerning
             it
             ,
             and
             offer
             to
             the
             Curious
             a
             new
             ,
             and
             I
             hope
             an
             inoffensive
             and
             probable
             notion
             .
             But
             order
             requireth
             that
             I
             first
             speak
             of
             
               Urim
               ,
               Seraphim
            
             ,
             or
             Teraphim
             .
             Where
             I
             would
             build
             something
             new
             also
             ,
             though
             upon
             an
             old
             foundation
             .
          
           
             I
             cannot
             here
             assent
             to
             the
             opinion
             of
             Grotius
             ,
             who
             i
             is
             inclin'd
             to
             think
             the
             Teraphim
             of
             the
             same
             form
             with
             the
             Cherubim
             .
             He
             citeth
             ,
             for
             this
             ,
             the
             Authority
             of
             St.
             
               Hierom
               ad
               Marcellam
            
             ;
             and
             there
             I
             find
             that
             Father
             k
             so
             expounding
             the
             Theraphim
             in
             the
             third
             of
             Hosea
             ,
             as
             if
             they
             were
             [
             not
             the
             Statues
             ,
             but
             ]
             the
             Pictures
             of
             Cherubims
             upon
             the
             Ephod
             ,
             in
             allusion
             to
             those
             on
             the
             vail
             of
             the
             Tabernacle
             l
             ,
             And
             he
             further
             
             observeth
             ,
             that
             where
             the
             word
             Cherubim
             ,
             in
             Exodus
             ,
             is
             written
             without
             the
             Letter
             Vau
             ,
             it
             signifieth
             Pictures
             ;
             but
             where
             it
             is
             written
             with
             it
             ,
             it
             generally
             signifieth
             living
             Creatures
             .
             The
             Text
             ,
             sure
             ,
             in
             his
             time
             was
             written
             otherwise
             than
             now
             it
             is
             ;
             for
             now
             the
             Cherubim
             on
             the
             Ark
             and
             on
             the
             Vail
             are
             written
             alike
             .
             Whether
             those
             on
             the
             Vail
             were
             intire
             Pictures
             or
             Figures
             of
             Cherubim
             ,
             as
             Onkelos
             calls
             them
             ,
             or
             
               [
               Opus
               Plumarium
            
             ]
             a
             kind
             of
             Feather-work
             ,
             according
             to
             the
             Vulgar
             and
             Samaritan
             Versions
             ,
             or
             representation
             of
             the
             Wings
             of
             the
             Cherubs
             ,
             may
             deserve
             the
             further
             consideration
             of
             Philologers
             .
             But
             whatsoever
             the
             opinion
             was
             which
             St.
             Hierom
             had
             of
             Teraphim
             ,
             it
             is
             certain
             that
             he
             supposed
             the
             Seraphim
             to
             be
             distinct
             from
             the
             Cherubim
             .
             The
             Cherubim
             he
             representeth
             ,
             as
             the
             more
             immediate
             Attendants
             on
             the
             Throne
             of
             God
             ;
             the
             Seraphim
             ,
             as
             Angels
             dispatched
             on
             lower
             Ministrations
             a
             .
             And
             he
             sheweth
             it
             to
             be
             the
             custom
             of
             some
             in
             his
             days
             ,
             to
             use
             in
             their
             prayers
             this
             compellation
             ,
             
               Thou
               who
               sittest
               upon
               the
               Cherubim
               and
               Seraphim
               .
            
             And
             though
             in
             his
             Comment
             on
             the
             sixth
             of
             Isaiah
             ,
             he
             disliketh
             that
             form
             ;
             yet
             that
             displeasure
             was
             not
             conceiv'd
             against
             the
             distinction
             of
             Cherubim
             and
             Seraphim
             ;
             but
             at
             the
             insinuation
             ,
             by
             those
             words
             ,
             of
             this
             Doctrine
             ,
             which
             he
             esteemed
             false
             ,
             that
             the
             Seraphim
             were
             the
             Angels
             appertaining
             immediately
             to
             the
             highest
             Shechinah
             ,
             or
             Heavenly
             Throne
             .
             If
             Cherubim
             had
             been
             the
             same
             with
             Urim
             and
             Seraphim
             ,
             Moses
             would
             scarce
             have
             changed
             their
             name
             in
             the
             pursuit
             of
             the
             same
             discourse
             ;
             first
             calling
             them
             Cherubim
             no
             less
             than
             seven
             times
             in
             the
             space
             of
             five
             verses
             b
             ,
             whilst
             he
             speaketh
             of
             the
             Mercy-feat
             ;
             and
             then
             giving
             them
             a
             new
             title
             of
             Urim
             ,
             whilst
             he
             describeth
             the
             Breast-plate
             ,
             which
             was
             but
             the
             lesser
             and
             more
             exposed
             Ark.
             Teraphim
             he
             might
             well
             lay
             aside
             ,
             because
             of
             
             their
             private
             use
             ,
             or
             rather
             their
             abuse
             ;
             for
             which
             reason
             the
             name
             of
             Baal
             was
             never
             appli'd
             to
             the
             God
             of
             Israel
             ,
             though
             in
             it self
             proper
             enough
             .
             But
             let
             us
             come
             nearer
             to
             the
             point
             ,
             from
             which
             we
             have
             ,
             as
             yet
             ,
             kept
             at
             some
             distance
             .
          
           
             Urim
             and
             Thummim
             ,
             whatsoever
             was
             their
             mysterious
             importance
             ,
             were
             ,
             in
             themselves
             ,
             material
             things
             ,
             and
             things
             distinct
             from
             the
             Gems
             ;
             for
             they
             were
             to
             be
             put
             into
             the
             Pectoral
             c
             .
             Who
             the
             Maker
             of
             them
             was
             ,
             it
             is
             not
             distinctly
             reported
             .
             They
             are
             not
             found
             in
             the
             Inventory
             of
             Bezaliel's
             Workmanship
             ,
             unless
             they
             are
             included
             in
             the
             general
             name
             of
             the
             Pectoral
             ,
             used
             for
             it self
             and
             its
             Contents
             .
          
           
             In
             enquiring
             into
             their
             nature
             ,
             we
             must
             consider
             them
             with
             some
             relation
             to
             Gods
             Shechinah
             on
             the
             Ark.
             For
             the
             High-Priest
             was
             ,
             here
             ,
             a
             Type
             of
             the
             Logos
             ;
             and
             the
             Pectoral
             ,
             a
             Quadrangular
             hollow
             Instrument
             with
             Rings
             ,
             and
             wrought
             without
             like
             the
             Veil
             of
             the
             Holiest
             ,
             was
             a
             little
             model
             of
             the
             Ark
             of
             the
             Covenant
             .
          
           
             Wherefore
             ,
             for
             Urim
             ,
             Teraphim
             ,
             or
             Seraphim
             ,
             I
             conceive
             that
             they
             answer
             ,
             in
             part
             ,
             to
             the
             Cherubim
             ,
             which
             were
             Images
             of
             Angels
             .
             In
             part
             ,
             I
             say
             ;
             for
             it
             is
             my
             conjecture
             concerning
             these
             Seraphim
             ,
             that
             they
             were
             Images
             or
             Symbols
             of
             Ministring-Angels
             in
             the
             form
             of
             fiery
             flying
             Serpents
             ;
             as
             Cherubim
             were
             such
             Symbols
             with
             the
             Faces
             of
             Oxen.
             And
             towards
             the
             probability
             of
             this
             new
             and
             odd
             conceit
             ,
             I
             offer
             the
             following
             Conclusions
             ,
             which
             I
             desire
             the
             Reader
             jointly
             to
             consider
             ere
             he
             derides
             it
             .
          
           
             First
             ,
             The
             word
             Saraph
             it self
             ,
             is
             used
             in
             signifying
             a
             fiery
             flying
             Serpent
             .
             This
             is
             its
             signification
             in
             the
             Book
             of
             Numbers
             a
             ,
             where
             it
             is
             said
             ,
             
               That
               the
               Lord
               sent
            
             Seraphim
             ,
             
               or
               fiery
               serpents
               among
               them
            
             .
             And
             again
             ,
             it
             is
             there
             remembred
             ,
             how
             God
             said
             to
             
               Moses
               ,
               Make
               
               thee
               a
            
             Saraph
             ,
             
               and
               set
               it
               upon
               a
               Pole.
            
             To
             which
             I
             add
             that
             in
             the
             Book
             of
             Deuteronomy
             b
             ,
             a
             Burning
             Serpent
             is
             called
             
               Nachash
               Saraph
            
             .
          
           
             Secondly
             ,
             There
             were
             in
             
               Egypt
               ,
               Arabia
               ,
               Lybia
            
             c
             ,
             and
             other
             places
             ,
             flying
             fiery
             Serpents
             .
             The
             Prophet
             Isaiah
             mentioneth
             such
             creatures
             d
             ;
             and
             Kimchi
             ,
             on
             the
             place
             ,
             saith
             they
             are
             found
             in
             Ethiopia
             ;
             meaning
             ,
             it
             may
             be
             ,
             the
             
               Arabian
               Ethiopia
            
             .
             They
             were
             called
             Fiery
             ,
             not
             only
             because
             of
             the
             heat
             of
             their
             venom
             ,
             causing
             extraordinary
             inflammations
             and
             thirsts
             in
             the
             body
             bitten
             by
             them
             ;
             but
             also
             because
             they
             appeared
             such
             when
             they
             flew
             in
             the
             Air
             ,
             being
             a
             kind
             of
             animated
             Meteors
             .
             Hence
             Abarbanel
             saith
             of
             such
             flying
             Serpents
             ,
             that
             they
             were
             reddish
             ,
             after
             the
             colour
             of
             brass
             e
             :
             If
             that
             was
             their
             natural
             colour
             ,
             great
             addition
             might
             be
             made
             to
             it
             by
             the
             swift
             motion
             of
             their
             wings
             ,
             and
             the
             vibration
             of
             their
             tayls
             ,
             in
             the
             bright
             Atmo-spheres
             of
             Arabia
             and
             Egypt
             .
          
           
             Thirdly
             ,
             In
             the
             earliest
             Ages
             and
             inhabited
             Countries
             of
             the
             world
             ,
             the
             creatures
             on
             earth
             principally
             reverenc'd
             ,
             were
             Oxen
             and
             Serpents
             .
             That
             Oxen
             were
             so
             ,
             has
             been
             already
             shew'd
             ;
             as
             likewise
             that
             the
             Cherubim
             ,
             Appendages
             to
             the
             S●…echinah
             in
             the
             most
             holy
             Place
             ,
             had
             the
             faces
             of
             such
             Beasts
             .
             Serpents
             were
             lately
             worship'd
             in
             America
             ,
             as
             appeareth
             from
             Acosta
             ,
             and
             the
             Discoverers
             in
             Hackluit
             .
             And
             we
             read
             in
             Mr.
             Gage
             f
             ,
             of
             the
             great
             Golden
             Snakes
             adjoin'd
             to
             the
             Idols
             Tezcatlipuca
             and
             Vitzilopuchtli
             .
             And
             ,
             of
             old
             ,
             Serpents
             were
             sacred
             in
             
               Egypt
               .
               Herodotus
            
             mentioneth
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             g
             or
             sacred
             Serpents
             about
             Thebes
             ,
             which
             when
             they
             were
             dead
             ,
             were
             buried
             by
             the
             superstitious
             in
             the
             Temple
             of
             Jupiter
             .
             We
             see
             no
             Table
             of
             Isis
             ,
             or
             Osiris
             ,
             or
             Bac●…hus
             ,
             without
             a
             Serpent
             h
             .
             The
             sacredness
             of
             that
             Beast
             is
             said
             ,
             by
             Pignorius
             ,
             to
             have
             prevail'd
             among
             the
             
               Arabians
               ,
               Ba●…ylonians
               ,
               Carthathaginians
               ,
               
               Baeotians
               ,
               Epirots
               ,
               Sicyonians
               ,
               Epidaurians
               ,
               Romans
               .
            
             He
             might
             have
             added
             the
             Indians
             ,
             with
             
               Maximus
               Tyrius
            
             a
             ;
             and
             with
             
               Erasmus
               Stella
            
             b
             the
             Borussians
             and
             Samogetes
             .
             And
             the
             Hereticks
             ,
             call'd
             Ophitae
             or
             Ophiani
             ,
             have
             not
             escaped
             the
             notice
             of
             any
             who
             have
             looked
             into
             the
             History
             of
             the
             Christian
             Church
             c
             .
          
           
             For
             the
             worship
             both
             of
             Serpents
             and
             Oxen
             together
             ,
             it
             is
             represented
             in
             the
             Egyptian
             Hieroglyphick
             d
             of
             a
             winged
             Ox
             with
             humane
             face
             ,
             vomiting
             flames
             ,
             having
             a
             Globe
             on
             its
             head
             ,
             and
             under
             its
             feet
             ,
             an
             undulated
             Serpent
             .
          
           
             Serpents
             were
             thus
             honoured
             for
             many
             reasons
             .
             Because
             they
             could
             twine
             themselves
             into
             all
             figures
             e
             .
             Because
             there
             was
             a
             mighty
             Energy
             in
             their
             venom
             f
             .
             Because
             of
             their
             mighty
             Bulk
             ,
             by
             which
             some
             of
             them
             were
             able
             (
             saith
             Diodorus
             g
             )
             to
             conquer
             Elephants
             .
             Because
             (
             saith
             Vossius
             h
             )
             they
             live
             to
             great
             Age
             ;
             are
             of
             quick
             and
             piercing
             sight
             ;
             renew
             their
             youth
             by
             putting
             off
             their
             skin
             .
             Last
             of
             all
             ,
             by
             reason
             (
             saith
             Pignorius
             i
             )
             that
             the
             Heathen
             were
             overpowered
             with
             the
             craft
             ,
             malice
             and
             pride
             of
             the
             Devil
             who
             deluded
             man
             in
             that
             shape
             ,
             and
             would
             ,
             as
             it
             were
             ,
             redeem
             the
             loss
             he
             sustained
             in
             the
             curse
             of
             that
             creature
             ,
             by
             turning
             it
             into
             a
             venerable
             Idol
             .
          
           
             Fourthly
             ,
             Serpents
             ,
             thus
             sacred
             ,
             were
             not
             the
             ultimate
             objects
             of
             worship
             ,
             but
             the
             symbols
             or
             shrines
             of
             some
             Angels
             or
             Daemons
             .
             Thus
             the
             Serpents
             of
             Thebes
             ,
             spoken
             of
             by
             Herodotus
             k
             ,
             are
             said
             ,
             by
             him
             ,
             to
             be
             sacred
             to
             Jupiter
             .
             And
             the
             Symbol
             of
             Cneph
             ,
             was
             the
             Symbol
             of
             an
             Agatho-demon
             l
             .
          
           
             Fifthly
             ,
             There
             were
             ,
             not
             only
             such
             living
             Symbols
             and
             shrines
             ,
             but
             also
             Images
             made
             by
             mens
             hands
             .
             Such
             we
             see
             in
             the
             Tables
             of
             Isis
             ,
             and
             in
             the
             Images
             of
             Cartari
             .
             Such
             we
             read
             of
             in
             the
             Scripture
             ,
             under
             the
             
             name
             of
             Teraphim
             ,
             which
             were
             much
             in
             use
             in
             the
             world
             a
             while
             after
             the
             flood
             .
             In
             the
             
               Ramessean
               Obelisk
            
             a
             ,
             a
             good
             Daemon
             is
             represented
             by
             an
             Asp
             sitting
             next
             Osiris
             .
             And
             a
             Dragon
             ,
             a
             creature
             of
             the
             Serpent-kind
             ,
             is
             usually
             annexed
             to
             the
             statue
             of
             AEsculapius
             b
             .
          
           
             Sixthly
             ,
             Such
             good
             Angels
             as
             made
             up
             a
             part
             of
             the
             Shechinah
             of
             the
             Logos
             ,
             and
             also
             ministred
             in
             the
             world
             ,
             seem
             to
             have
             given
             some
             occasion
             to
             such
             Symbols
             and
             Images
             by
             their
             appearance
             ,
             as
             in
             the
             form
             of
             winged
             Oxen
             or
             Cherubim
             ;
             so
             by
             their
             appearance
             as
             of
             the
             most
             eminent
             sort
             of
             winged
             Serpents
             ,
             with
             beautiful
             faces
             ,
             it
             may
             be
             ,
             of
             men
             as
             had
             the
             Harpies
             ,
             though
             they
             had
             the
             tail
             of
             a
             Serpent
             c
             ,
             or
             rather
             of
             Eagles
             ,
             if
             they
             appeared
             not
             with
             Serpentine
             heads
             .
             The
             sacred
             One
             in
             the
             Sphinx
             of
             Kircher
             d
             had
             the
             head
             of
             an
             Hawk
             or
             Eagle
             :
             so
             had
             the
             famous
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             Egypt
             ,
             as
             Eusebius
             relateth
             from
             Zoroaster
             e
             .
             The
             Egyptians
             call'd
             him
             Cneph
             ,
             the
             Phenicians
             ,
             a
             good
             Daemon
             .
          
           
             Now
             ,
             if
             the
             Seraphim
             had
             not
             appeared
             in
             some
             such
             form
             ,
             it
             would
             be
             very
             difficult
             to
             give
             any
             tolerable
             account
             of
             the
             temptation
             of
             Adam
             and
             Eve
             by
             a
             Daemon
             in
             the
             shape
             of
             a
             Serpent
             .
             That
             Serpent
             is
             ridiculously
             painted
             in
             the
             form
             of
             a
             creeping
             one
             before
             the
             fall
             :
             and
             it
             is
             impossible
             to
             conceive
             our
             first
             Parents
             so
             stupid
             ,
             as
             to
             have
             entered
             into
             Dialogue
             with
             such
             a
             creature
             without
             any
             astonishment
             .
             But
             being
             used
             to
             the
             Shechinah
             of
             the
             Logos
             ,
             and
             to
             the
             appearance
             of
             ministring
             Angels
             ,
             shewing
             themselves
             in
             some
             such
             winged
             form
             (
             for
             that
             they
             abode
             not
             f
             one
             night
             in
             Paradise
             ,
             is
             by
             many
             judicious
             persons
             esteemed
             a
             groundless
             fancy
             )
             ;
             it
             is
             easie
             to
             conceive
             ,
             upon
             that
             supposition
             ,
             how
             they
             might
             entertain
             some
             familiar
             discourse
             with
             a
             creature
             assuming
             that
             Image
             
             in
             very
             splendid
             and
             glorious
             manner
             .
             The
             Text
             assureth
             us
             that
             the
             form
             is
             now
             changed
             by
             Gods
             curse
             ;
             and
             sure
             the
             change
             was
             more
             considerable
             than
             the
             alteration
             spoken
             of
             by
             Mr.
             Mede
             a
             ,
             who
             thinketh
             that
             the
             Serpent
             went
             formerly
             on
             the
             ground
             ,
             though
             with
             his
             head
             and
             breast
             reared
             up
             and
             advanced
             .
             It
             seemeth
             a
             more
             probable
             opinion
             by
             far
             ,
             that
             the
             change
             was
             made
             from
             the
             form
             of
             a
             splendid
             flying
             Saraph
             ,
             to
             that
             of
             a
             mean
             creeping
             Serpent
             ,
             not
             moving
             aloft
             in
             the
             air
             ,
             but
             licking
             the
             dust
             .
             And
             much
             more
             probable
             ,
             doubtless
             ,
             it
             is
             than
             that
             dream
             which
             Kircher
             b
             chargeth
             on
             Maimonides
             ;
             as
             if
             that
             Rabbi
             had
             affirmed
             ,
             that
             the
             Devil
             deceived
             Eve
             in
             the
             shape
             of
             a
             Camel.
             But
             Maimonides
             c
             saith
             only
             from
             the
             Rabbies
             in
             Medrasch
             ,
             that
             the
             Serpent
             was
             rode
             on
             ,
             and
             was
             as
             big
             as
             a
             Camel
             ;
             and
             that
             he
             who
             rode
             on
             him
             was
             Samael
             ,
             or
             Satan
             .
          
           
             Methinks
             a
             part
             of
             the
             punishment
             of
             Adam
             and
             Eve
             declares
             the
             shape
             of
             the
             Serpent
             or
             Daemon
             ,
             by
             whom
             they
             were
             tempted
             .
             For
             it
             is
             said
             that
             God
             guarded
             Paradise
             against
             them
             by
             a
             Cherub
             and
             a
             Flaming-sword
             ,
             which
             (
             as
             hath
             been
             noted
             already
             )
             was
             esteemed
             by
             the
             Jews
             a
             second
             Angel
             ;
             and
             may
             be
             aptly
             imagined
             a
             Saraph
             ,
             or
             flaming-Angel
             ,
             in
             the
             form
             of
             a
             a
             flying
             fiery
             Serpent
             ,
             whose
             body
             vibrated
             in
             the
             air
             with
             luster
             ,
             and
             may
             be
             fitly
             described
             by
             the
             Image
             of
             such
             a
             sword
             .
             And
             whereas
             Maimonides
             d
             interpreteth
             this
             Sword
             of
             the
             property
             of
             an
             Angel
             ,
             of
             which
             the
             Scripture
             speaketh
             as
             of
             a
             flame
             of
             fire
             ;
             he
             saith
             nothing
             distinctly
             applicable
             to
             the
             second
             Angel
             ,
             but
             what
             was
             common
             also
             to
             the
             Cherub
             ;
             whilst
             something
             is
             pointed
             at
             in
             the
             Text
             as
             peculiar
             to
             the
             second
             Angel
             called
             a
             flaming-sword
             .
          
           
             It
             may
             be
             further
             noted
             to
             our
             present
             purpose
             ,
             that
             the
             word
             Saraph
             or
             Seraphim
             is
             used
             in
             Scripture
             both
             
             to
             denote
             (
             as
             was
             said
             )
             a
             fiery
             flying
             Serpent
             ,
             and
             also
             an
             Angel
             of
             a
             certain
             order
             whom
             Isaiah
             representeth
             e
             as
             having
             wings
             ,
             and
             flying
             to
             him
             with
             a
             coal
             from
             the
             Altar
             .
             Accordingly
             Buxtorf
             in
             his
             little
             Lexicon
             in
             the
             word
             Saraph
             ,
             thus
             discourseth
             :
             
               Saraph
               signifies
               a
               fiery
               and
               most
               venemous
               Serpent
               .
               Seraphim
               is
               likewise
               a
               name
               of
               Angels
               ,
               who
               from
               the
               clearness
               and
               brightness
               of
               their
               Aspect
               are
               seen
               as
               it
               were
               flaming
               and
               fiery
               .
            
             But
             there
             is
             an
             authority
             in
             this
             Argument
             to
             me
             more
             valuable
             ,
             not
             for
             the
             notation
             of
             the
             word
             ,
             but
             for
             the
             sense
             so
             accommodate
             to
             my
             notion
             .
             It
             is
             that
             of
             Tertullian
             in
             two
             places
             .
             The
             first
             place
             is
             in
             his
             Book
             
               de
               Praescriptione
               Haereticorum
            
             ;
             There
             he
             suggesteth
             from
             others
             ,
             
               That
               a
               
                 Eve
                 gave
                 attention
                 to
                 the
                 Serpent
                 as
                 to
                 the
                 Son
                 of
                 God.
                 
              
            
             The
             second
             place
             is
             in
             his
             Book
             against
             the
             Valentinians
             .
             There
             he
             saith
             b
             ,
             
               That
               
                 the
                 Serpent
                 from
                 the
                 beginning
                 was
                 one
                 that
                 sacrilegiously
                 usurped
                 the
                 Divine
                 Image
                 .
              
            
             This
             soundeth
             as
             if
             the
             Devil
             in
             Serpentine
             form
             ,
             had
             represented
             part
             of
             the
             Shechinab
             of
             the
             Logos
             ,
             and
             that
             Eve
             conceived
             him
             to
             be
             an
             Angel
             appertaining
             to
             his
             glorious
             presence
             ,
             and
             a
             minister
             of
             his
             pleasure
             ;
             and
             now
             come
             forth
             from
             him
             .
          
           
             Now
             I
             here
             suppose
             the
             Seraphim
             or
             Urim
             to
             be
             two
             Golden
             winged
             Images
             ,
             not
             from
             the
             number
             of
             the
             word
             Urim
             (
             for
             the
             Jews
             use
             that
             number
             frequently
             of
             a
             single
             thing
             or
             person
             )
             but
             from
             that
             of
             the
             Images
             called
             Cherubim
             ,
             which
             were
             two
             Symbols
             placed
             on
             the
             Ark
             which
             is
             typed
             in
             the
             Pectoral
             .
             And
             I
             do
             not
             think
             so
             much
             (
             as
             doth
             Maimonides
             c
             that
             the
             Cherubim
             were
             therefore
             two
             ,
             lest
             the
             form
             of
             a
             single
             one
             should
             have
             been
             mistaken
             for
             the
             Figure
             of
             the
             one
             God
             ;
             as
             that
             these
             two
             (
             like
             the
             Model
             of
             the
             Temple
             )
             had
             reference
             to
             Earth
             as
             well
             as
             Heaven
             ,
             and
             ,
             besides
             Angels
             ,
             represented
             Moses
             and
             Aaron
             as
             the
             
             Ministers
             of
             the
             Logos
             under
             the
             Law
             ;
             as
             the
             four
             Creatures
             in
             the
             Vision
             of
             Ezekiel
             typed
             out
             the
             four
             Evangelists
             as
             Christs
             servants
             under
             the
             Gospel
             .
             Neither
             did
             the
             number
             of
             the
             Cherubim
             prevent
             misconstruction
             .
             For
             St.
             Hierom
             reporteth
             of
             some
             ,
             that
             by
             the
             two
             Seraphim
             [
             Cherubim
             he
             meaneth
             ]
             they
             understood
             the
             Son
             and
             the
             Holy
             Ghost
             d
             .
          
           
             In
             the
             Pectoral
             I
             suppose
             Seraphim
             ,
             and
             not
             Cherubim
             ;
             this
             being
             an
             Oracle
             for
             Civil
             affairs
             e
             ,
             and
             not
             properly
             the
             Oracle
             of
             the
             Temple
             ;
             and
             the
             Cherubim
             being
             according
             to
             St.
             Hierom
             before
             cited
             ,
             the
             seven
             Spirits
             about
             Gods
             Throne
             ,
             and
             according
             to
             David
             the
             Chariots
             on
             which
             he
             rides
             ;
             and
             the
             Seraphim
             of
             inferior
             attendance
             (
             though
             Appendages
             of
             the
             Shechinah
             )
             and
             of
             more
             frequent
             ministration
             abroad
             in
             Temporal
             matters
             ;
             such
             as
             that
             of
             the
             Captivity
             of
             Judah
             ,
             in
             the
             declaration
             of
             which
             to
             Isaiah
             ,
             a
             Saraph
             assisted
             .
          
           
             For
             the
             Answer
             of
             God
             by
             Urim
             ,
             I
             suppose
             it
             not
             to
             have
             been
             conveyed
             through
             the
             mouths
             of
             these
             Images
             ,
             which
             were
             to
             be
             put
             into
             the
             Ark
             f
             ,
             whilst
             nothing
             is
             mentioned
             of
             the
             taking
             them
             out
             .
             But
             it
             seemeth
             most
             probable
             that
             as
             the
             Logos
             spake
             with
             a
             voice
             out
             of
             the
             Glory
             above
             the
             Cherubim
             ,
             and
             not
             by
             them
             ,
             their
             mouths
             being
             turned
             from
             the
             High-Priest
             ;
             so
             the
             High-Priest
             ,
             who
             here
             was
             the
             Logos
             of
             the
             Logos
             ,
             the
             Substitute
             and
             Type
             of
             Christ
             ,
             spake
             by
             Inspiration
             over
             the
             Pectoral
             and
             Saraphs
             .
             Neither
             is
             it
             fully
             proved
             from
             the
             Book
             of
             Samuel
             a
             ,
             that
             God
             spake
             
               Vivâ
               voce
            
             ;
             as
             the
             Annotations
             published
             out
             of
             the
             Library
             of
             the
             Archbishop
             of
             York
             ,
             would
             have
             it
             to
             be
             :
             for
             it
             may
             well
             be
             said
             ,
             that
             God
             spake
             when
             through
             miraculous
             inspiration
             he
             spake
             by
             the
             mouth
             of
             his
             Prophets
             or
             Priests
             *
             .
          
           
             The
             Urim
             or
             Seraphim
             were
             put
             into
             the
             Pectoral
             ,
             
             and
             not
             set
             upon
             it
             ,
             as
             the
             Cherubim
             were
             on
             the
             greater
             Ark
             ;
             not
             so
             much
             for
             the
             concealment
             of
             them
             from
             the
             eyes
             of
             the
             people
             prone
             to
             Idolatry
             ,
             as
             ;
             for
             some
             other
             cause
             ;
             for
             the
             Ark
             was
             often
             carried
             in
             Procession
             with
             the
             Cherubims
             on
             it
             :
             unless
             we
             shall
             say
             that
             the
             upper
             cover
             of
             the
             Ark
             ,
             or
             Mercy-seat
             ,
             which
             is
             mentioned
             in
             Scripture
             as
             a
             distinct
             piece
             of
             Artifice
             from
             it
             b
             ,
             was
             not
             taken
             along
             with
             it
             .
          
           
             But
             to
             me
             this
             seemeth
             one
             reason
             :
             the
             High-Priest
             was
             here
             the
             Type
             of
             Christ-Incarnate
             ,
             who
             in
             the
             days
             of
             his
             flesh
             ,
             though
             he
             had
             Angels
             ministring
             to
             him
             ,
             did
             not
             often
             please
             to
             occasion
             their
             appearance
             .
          
           
             It
             may
             be
             here
             objected
             ,
             That
             this
             Notion
             of
             the
             Seraphim
             in
             the
             Ark
             ,
             ascribeth
             to
             God
             the
             setting
             up
             as
             part
             of
             his
             Shechinah
             ,
             the
             Image
             proper
             to
             the
             Devil
             ,
             for
             such
             is
             that
             of
             the
             Serpent
             .
          
           
             I
             answer
             ,
             that
             the
             contrary
             is
             here
             true
             ;
             for
             the
             groveling
             Serpent
             doomed
             by
             God
             is
             such
             a
             Symbol
             ;
             and
             such
             a
             one
             the
             Heathens
             worshipped
             .
             Neither
             was
             any
             other
             distinctly
             used
             in
             Egypt
             ,
             or
             (
             so
             far
             as
             I
             have
             read
             )
             in
             any
             other
             Country
             of
             the
             world
             .
             For
             though
             the
             
               Egyptian
               Cneph
            
             had
             wings
             ,
             yet
             he
             was
             not
             a
             winged
             Serpent
             ,
             but
             a
             compounded
             Symbol
             ,
             of
             which
             the
             tayl
             of
             the
             Serpent
             was
             but
             a
             small
             part
             adjoined
             to
             the
             breast
             ,
             wings
             and
             head
             of
             an
             Hawk
             or
             Eagle
             .
             And
             Eusebius
             relateth
             from
             
               Philo
               Byblius
            
             ,
             that
             the
             Egyptian
             Hieroglyphick
             of
             the
             World
             was
             a
             Circle
             ,
             of
             which
             the
             Serpent
             (
             the
             Symbol
             of
             a
             good
             Daemon
             as
             they
             conceived
             )
             was
             but
             the
             Diameter
             ;
             the
             whole
             figure
             being
             almost
             like
             to
             the
             great
             Θ
             of
             the
             Greeks
             .
             And
             by
             that
             it
             appears
             that
             the
             sacred
             Egyptian
             Serpent
             was
             the
             creeping
             one
             ,
             and
             not
             the
             winged
             one
             of
             Arabia
             ,
             whose
             company
             they
             so
             detested
             ,
             that
             they
             deified
             the
             Bird
             Ibis
             for
             destroying
             it
             .
          
           
           
             But
             now
             the
             glorious
             winged
             Serpent
             was
             the
             Symbol
             of
             a
             good
             ministring
             Angel.
             And
             accordingly
             God
             used
             such
             a
             one
             in
             the
             Wilderness
             ;
             and
             it
             is
             known
             by
             the
             name
             of
             the
             Brazen-serpent
             ,
             or
             Saraph
             c
             .
          
           
             Of
             that
             inferior
             kind
             of
             Shechinah
             it
             is
             proper
             to
             speak
             here
             ;
             it
             being
             to
             be
             understood
             from
             the
             Contents
             of
             the
             foregoing
             Discourse
             .
          
           
             This
             then
             seemeth
             no
             other
             than
             a
             winged
             Saraph
             ,
             put
             on
             a
             Pole
             a
             ,
             or
             standard
             like
             a
             Roman
             Eagle
             ;
             and
             constituted
             as
             a
             Symbol
             of
             the
             presence
             of
             the
             Logos
             ,
             so
             far
             as
             concerned
             his
             Divine
             Power
             and
             Goodness
             in
             healing
             them
             by
             miracle
             ,
             who
             were
             bitten
             with
             fiery
             Serpents
             .
             That
             this
             was
             some
             sort
             of
             the
             Presence
             of
             the
             Logos
             appeareth
             from
             himself
             in
             the
             New
             Testament
             ,
             where
             he
             opposeth
             to
             it
             as
             Antitype
             to
             Type
             ,
             the
             natural
             body
             of
             himself
             crucified
             .
             As
             Moses
             (
             said
             he
             b
             
               lifted
               up
               the
               Serpent
               in
               the
               Wilderness
               ,
               even
               so
               must
               the
               son
               of
               man
               be
               lifted
               up
               .
            
             'T
             is
             the
             Son
             of
             Man
             here
             plainly
             made
             the
             Antitype
             ,
             and
             not
             the
             old
             Serpent
             ,
             (
             as
             a
             learned
             man
             c
             would
             have
             it
             )
             destroyed
             indeed
             on
             the
             Cross
             ,
             but
             not
             said
             by
             the
             Scripture
             to
             be
             lifted
             up
             upon
             it
             .
          
           
             And
             though
             the
             Saraph
             was
             not
             Christ
             ,
             yet
             it
             was
             the
             Symbol
             *
             by
             which
             he
             appeared
             ;
             and
             by
             its
             stretched-out
             wings
             it
             may
             seem
             to
             the
             Fancy
             at
             least
             ,
             very
             aptly
             to
             express
             Christs
             Crucifixion
             with
             arms
             extended
             .
          
           
             If
             it
             be
             here
             said
             that
             to
             make
             this
             Serpent
             a
             Saraph
             ,
             and
             a
             part
             of
             Christs
             Shechinah
             ,
             is
             to
             overthrow
             that
             which
             was
             suggested
             before
             of
             the
             concealment
             of
             the
             Seraphim
             in
             the
             Ark
             ,
             and
             of
             the
             Cherubim
             behind
             the
             Veil
             ,
             from
             the
             eyes
             of
             the
             people
             prone
             to
             Idolatry
             ,
             this
             being
             exposed
             to
             their
             daily
             sight
             :
             I
             answer
             in
             two
             Particulars
             .
          
           
             First
             ,
             It
             was
             agreeable
             to
             the
             Wisdom
             of
             God
             to
             
             give
             some
             Type
             of
             Christ
             as
             crucified
             ,
             that
             being
             one
             great
             part
             of
             that
             substance
             of
             the
             Gospel
             of
             which
             the
             Law
             was
             a
             shadow
             ;
             though
             he
             pleased
             not
             to
             do
             it
             too
             plainly
             in
             the
             shape
             of
             an
             humane
             body
             on
             a
             Cross.
             And
             no
             other
             Type
             (
             I
             think
             )
             occurreth
             under
             Judaism
             ,
             but
             this
             of
             the
             brazen
             Saraph
             .
          
           
             Secondly
             ,
             Here
             was
             not
             such
             occasion
             of
             Idolatry
             ,
             as
             might
             have
             been
             taken
             from
             the
             Ark
             ;
             for
             that
             was
             an
             Oracle
             ,
             and
             a
             Divine
             Light
             shone
             forth
             ,
             and
             a
             Divine
             Voice
             was
             heard
             ,
             and
             signs
             of
             Adoration
             to
             God
             were
             there
             commanded
             .
             But
             this
             was
             no
             Oracle
             :
             It
             doth
             not
             appear
             that
             at
             this
             symbol
             any
             extraordinary
             cloud
             or
             glory
             shone
             ;
             that
             hence
             any
             Coelestial
             thunder
             was
             heard
             .
             Only
             men
             were
             helped
             in
             thinking
             on
             God
             by
             the
             symbol
             of
             an
             Angel
             ,
             which
             executeth
             Gods
             will
             on
             Earth
             ,
             whilst
             a
             secret
             virtue
             from
             the
             unseen
             God
             made
             them
             whole
             .
             
               He
               that
               turned
               himself
               towards
               it
               (
               saith
               d
               the
               Book
               of
               Wisdom
               )
               was
               not
               saved
               by
               any
               thing
               that
               he
               saw
               ,
               but
               by
               Thee
               that
               art
               the
               Saviour
               of
               all
               .
            
          
           
             And
             if
             the
             people
             had
             been
             then
             prone
             to
             Idolize
             that
             Symbol
             ,
             it
             had
             not
             remained
             undefaced
             till
             the
             days
             of
             Hezekiah
             .
          
           
             This
             then
             is
             my
             conjecture
             (
             and
             I
             offer
             it
             no
             otherwise
             )
             about
             the
             Urim
             ;
             and
             likewise
             about
             the
             Brazen
             Serpent
             .
          
           
             For
             Thummim
             ,
             I
             imagin
             it
             to
             be
             a
             thing
             of
             a
             very
             differing
             nature
             .
          
           
             So
             do
             they
             who
             take
             it
             to
             be
             deriv'd
             from
             the
             Jewel
             in
             the
             Brest-plate
             of
             the
             High-Priest
             of
             Egypt
             ,
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             It
             is
             true
             ,
             such
             a
             Brest-plate
             there
             was
             in
             Egypt
             ,
             and
             it
             is
             mentioned
             by
             
               Diodorus
               Siculus
            
             a
             ,
             and
             AElian
             b
             .
             And
             Diodorus
             supposeth
             it
             to
             have
             consisted
             of
             many
             Gems
             ;
             but
             AElian
             calleth
             it
             an
             Image
             made
             of
             a
             Saphire
             .
             It
             is
             also
             confessed
             that
             the
             Seventy
             Interpreters
             
             c
             do
             render
             Thummim
             by
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             But
             here
             two
             things
             are
             to
             be
             observed
             :
          
           
             First
             ,
             This
             Egyptian
             Pectoral
             (
             deserving
             the
             name
             of
             truth
             ,
             it
             being
             put
             on
             as
             an
             ornament
             for
             the
             Bench
             in
             the
             execution
             of
             justice
             and
             maintenance
             of
             truth
             ,
             as
             we
             learn
             from
             Diodorus
             and
             AElian
             ;
             and
             not
             in
             order
             to
             the
             delivery
             of
             Oracles
             )
             may
             as
             well
             have
             been
             taken
             from
             the
             Brest-plate
             of
             the
             High-Priest
             of
             the
             Jews
             .
             There
             is
             no
             mention
             of
             it
             in
             Herodotus
             ,
             and
             before
             the
             Graecian
             times
             .
             And
             Diodorus
             when
             he
             speaketh
             of
             it
             ,
             he
             referreth
             to
             those
             days
             when
             
               Heliopolis
               ,
               Thebés
            
             and
             Memphis
             were
             the
             three
             head-Cities
             in
             Egypt
             ,
             out
             of
             each
             of
             which
             ten
             Judges
             were
             chosen
             ;
             and
             for
             On
             ,
             or
             Heliopolis
             ,
             it
             had
             a
             publick
             Temple
             built
             in
             it
             for
             the
             Jews
             ,
             with
             the
             consent
             of
             
               Ptolomy
               Philadelphus
            
             ,
             by
             Onias
             the
             High-Priest
             ,
             who
             was
             then
             by
             the
             power
             of
             Antiochus
             deprived
             of
             his
             Authority
             and
             Office
             in
             Judaea
             .
             And
             concerning
             the
             Egyptian
             Pectoral
             ,
             its
             name
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             plainly
             modern
             .
          
           
             It
             may
             in
             the
             second
             place
             be
             observed
             that
             upon
             supposition
             that
             this
             Pectoral
             was
             originally
             Egyptian
             ,
             it
             doth
             not
             follow
             that
             the
             Seventy
             meant
             the
             same
             thing
             by
             their
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             that
             the
             Egyptians
             did
             by
             theirs
             .
             It
             may
             be
             rather
             guessed
             ,
             that
             those
             Interpreters
             translating
             divers
             words
             and
             phrases
             ,
             which
             grated
             on
             Egyptian
             matters
             ,
             in
             such
             prudential
             manner
             that
             Ptolomy
             might
             not
             be
             offended
             (
             as
             is
             manifest
             that
             they
             did
             in
             several
             places
             of
             their
             Version
             )
             ;
             they
             made
             use
             of
             this
             name
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             of
             a
             name
             which
             would
             at
             once
             recommend
             them
             to
             his
             favour
             ,
             and
             well
             express
             the
             sense
             of
             Scripture
             ,
             or
             the
             meaning
             of
             Thummim
             .
          
           
             Now
             if
             Urim
             be
             Images
             in
             the
             lesser
             Ark
             of
             the
             Pectoral
             ,
             answering
             in
             some
             sort
             to
             the
             Cherubim
             on
             the
             greater
             Ark
             ;
             what
             possibly
             can
             Thummim
             be
             but
             a
             copy
             of
             the
             Moral
             Law
             put
             into
             the
             Pectoral
             ?
             a
             
             copy
             written
             in
             some
             Roll
             *
             ,
             or
             engraven
             in
             some
             stone
             according
             to
             the
             pattern
             of
             the
             Tables
             brought
             down
             from
             the
             Mount
             ?
             for
             what
             else
             was
             there
             in
             the
             other
             Ark
             ?
             nothing
             sure
             ;
             though
             some
             Rabbins
             ,
             and
             after
             them
             the
             learned
             
               Hugo
               Grotius
            
             believed
             otherwise
             a
             .
          
           
             Josephus
             b
             thought
             nothing
             else
             to
             be
             there
             ;
             and
             he
             had
             ground
             for
             his
             opinion
             from
             the
             holy
             Scriptures
             .
             For
             it
             is
             said
             in
             the
             first
             of
             the
             Kings
             c
             ,
             
               That
               there
               was
               nothing
               in
               the
               Ark
               save
               the
               two
               Tables
               of
               stone
               which
               Moses
               put
               there
               at
               Horeb.
            
             And
             this
             is
             repeated
             in
             the
             second
             d
             of
             Chronicles
             .
             And
             to
             say
             as
             some
             adventure
             to
             do
             ,
             that
             the
             Manna
             and
             the
             Rod
             of
             Aaron
             were
             there
             in
             the
             time
             of
             Moses
             ,
             and
             taken
             out
             in
             process
             of
             time
             ,
             lest
             the
             Manna
             should
             putrifie
             ,
             and
             the
             Rod
             be
             worm-eaten
             ,
             (
             as
             if
             they
             could
             any-where
             have
             been
             so
             long
             preserved
             without
             miracle
             )
             soundeth
             very
             like
             to
             a
             Rabbinical
             whimsey
             .
          
           
             For
             the
             places
             of
             Scripture
             alledged
             by
             Grotius
             in
             favour
             of
             his
             opinion
             ,
             they
             answer
             themselves
             .
             For
             in
             Exodus
             e
             it
             is
             not
             said
             that
             Moses
             commanded
             Aaron
             to
             take
             a
             pot
             of
             Manna
             and
             to
             put
             it
             into
             the
             Ark
             ,
             but
             that
             he
             required
             him
             to
             lay
             it
             up
             before
             the
             Lord
             ,
             or
             before
             the
             Ark
             where
             the
             Lord
             by
             his
             Shechinah
             then
             dwelt
             .
             Also
             in
             Numbers
             f
             ,
             it
             is
             not
             said
             that
             God
             commanded
             Moses
             to
             put
             the
             Rod
             of
             Aaron
             into
             the
             Ark
             ,
             but
             that
             he
             required
             him
             to
             bring
             it
             before
             the
             Testimony
             ,
             that
             is
             ,
             the
             Ark
             of
             the
             Covenant
             .
             Wherefore
             that
             of
             the
             Author
             to
             the
             Hebrews
             g
             ,
             
               [
               In
               the
               Holiest
               of
               all
               was
               the
               Ark
               of
               the
               Covenant
               ,
               wherein
               was
               the
               Golden
               pot
               that
               had
               Manna
               ,
               and
               Aarons
               Rod
               that
               budded
               ,
               and
               the
               Tables
               of
               the
               Covenant
               ]
               ,
            
             must
             be
             interpreted
             as
             if
             in
             signified
             both
             in
             and
             by
             .
             So
             (
             saith
             Capellus
             upon
             the
             place
             )
             it
             is
             usual
             for
             them
             who
             live
             by
             Rome
             ,
             to
             say
             they
             live
             in
             it
             .
             So
             in
             Cariathjarim
             in
             the
             
             Book
             of
             Judges
             h
             signifieth
             ,
             nigh
             it
             .
             
               They
               pitched
            
             (
             saith
             the
             Text
             )
             in
             
               Kiriath-jearim
               in
               Judah
               :
               wherefore
               they
               called
               that
               place
               Mahaneh-Dan
               unto
               this
               day
               :
               behold
               it
               is
               behind
               Kiriath-jearim
               .
            
             Neither
             doth
             Gorionides
             say
             (
             as
             Grotius
             maketh
             him
             )
             that
             the
             Manna
             and
             Rod
             were
             in
             the
             Ark
             ;
             for
             he
             speaketh
             of
             the
             Holiest
             ,
             and
             saith
             they
             were
             there
             ,
             not
             determining
             in
             what
             part
             of
             it
             they
             were
             placed
             .
          
           
             Thummim
             was
             not
             an
             Image
             as
             the
             Urim
             were
             ;
             neither
             doth
             the
             Scripture
             ever
             say
             that
             God
             answered
             by
             Thummim
             .
             It
             saith
             not
             i
             that
             God
             did
             forbear
             to
             answer
             Saul
             by
             Urim
             and
             Thummim
             ,
             but
             only
             that
             he
             did
             not
             answer
             him
             by
             Urim
             .
             For
             the
             Moral
             Law
             was
             a
             standing
             Rule
             ,
             and
             not
             an
             Extemporary
             Oracle
             .
             And
             we
             may
             observe
             from
             
               Diodorus
               Siculus
            
             ,
             that
             the
             Egyptian
             Judg
             whom
             he
             speaketh
             of
             ,
             when
             he
             put
             on
             his
             glorious
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             sign
             or
             image
             ,
             called
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             had
             also
             the
             Law
             in
             Eight
             Books
             laying
             before
             him
             ,
             
               [
               AElian
            
             and
             Diodorus
             tell
             this
             story
             in
             differing
             manner
             ;
             and
             it
             may
             be
             the
             thirty
             Judges
             were
             so
             many
             of
             the
             seventy
             Elders
             ,
             and
             the
             Eight
             Books
             of
             Law
             were
             the
             Ten
             Commandments
             ;
             and
             the
             Saphire
             or
             Gems
             in
             the
             Pectoral
             were
             the
             twelve
             precious
             stones
             according
             to
             the
             number
             of
             the
             Tribes
             ;
             all
             used
             by
             the
             High-Priest
             of
             the
             Jews
             at
             Heliopolis
             ,
             where
             was
             Schismatically
             aped
             the
             worship
             and
             judgment
             of
             Jerusalem
             .
             For
             in
             such
             matters
             the
             blunders
             of
             Historians
             are
             often
             more
             shameful
             than
             these
             .
             Nay
             ,
             what
             if
             the
             Book
             containing
             the
             worship
             of
             the
             gods
             ,
             and
             bound
             about
             with
             scarlet-threads
             ,
             mentioned
             by
             the
             same
             Diodorus
             a
             ,
             should
             be
             the
             Copy
             of
             the
             Moral
             Law
             in
             the
             Ark
             ,
             whose
             outside
             was
             wrought
             with
             gold
             ,
             with
             blue
             ,
             with
             purple
             ,
             with
             scarlet
             ,
             and
             fine-twined
             linnen
             ?
             This
             is
             none
             of
             my
             Faith
             ;
             yet
             many
             such
             imperfect
             Narrations
             are
             to
             be
             found
             in
             him
             and
             other
             Historians
             ,
             who
             
             write
             of
             things
             in
             such
             ancient
             and
             dark
             times
             .
             For
             the
             name
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             though
             that
             was
             given
             to
             the
             Pectoral
             ,
             or
             to
             the
             illustrious
             Gem
             or
             Gems
             on
             it
             ,
             and
             not
             particularly
             to
             the
             Law
             )
             yet
             to
             the
             Law
             of
             God
             it
             well
             agreeth
             ;
             David
             saying
             concerning
             it
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               Thy
               Law
               is
               Truth
            
             *
             .
             As
             congruous
             is
             the
             name
             of
             Thummim
             ,
             or
             Perfections
             ,
             the
             same
             Royal
             Prophet
             saying
             *
             ,
             
               Thy
               Law
               is
               perfect
            
             .
             'T
             is
             perfect
             and
             without
             blemish
             in
             it
             ,
             though
             the
             Laws
             of
             men
             are
             stained
             with
             divers
             spots
             and
             imperfections
             .
             It
             is
             perfect
             as
             a
             straight
             Rule
             ,
             it
             bendeth
             not
             to
             mens
             corrupt
             wills
             .
             It
             is
             a
             compleat
             Rule
             extending
             to
             all
             our
             needful
             cases
             .
             It
             is
             exceeding
             broad
             ,
             whilst
             there
             is
             an
             end
             of
             all
             other
             pretended
             Perfections
             *
             .
             Of
             the
             perfection
             of
             this
             Law
             the
             Son
             of
             Sirach
             speaketh
             ,
             saying
             b
             ,
             
               A
               man
               of
               understanding
               trusteth
               in
               the
               Law
               ,
               and
               the
               Law
               is
               faithful
               unto
               him
               as
               an
               Oracle
            
             ;
             or
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             in
             the
             reading
             of
             the
             Alexandrian
             Copy
             of
             the
             Seventy
             ]
             ,
             as
             the
             asking
             of
             [
             or
             the
             answer
             to
             the
             Interrogatory
             at
             ]
             Urim
             .
             In
             which
             words
             let
             the
             Reader
             well
             consider
             whether
             the
             Author
             does
             not
             oppose
             the
             Law
             to
             the
             Oracle
             as
             the
             Thummim
             to
             the
             Urim
             ,
             saying
             in
             effect
             ,
             
               The
               Law
               laid
               up
               in
               the
               Ark
               is
               as
               certain
               a
               Rule
               to
               go
               by
               in
               the
               Moral
               course
               of
               a
               mans
               life
               ;
               as
               the
               Oracle
               from
               above
               the
               Ark
               where
               the
               Urim
               was
               an
               appendage
               of
               Gods
               Shechinah
               ,
               was
               a
               direction
               in
               extraordinary
               cases
               .
            
             And
             whereas
             Urim
             is
             only
             mentioned
             ,
             why
             Scaliger
             should
             say
             c
             ,
             the
             meaning
             is
             ,
             The
             Law
             is
             faithful
             to
             him
             as
             Urim
             and
             Thummim
             ,
             he
             himself
             best
             knows
             .
             But
             it
             may
             be
             thought
             from
             the
             force
             of
             the
             Premisses
             ,
             that
             he
             has
             in
             effect
             rendred
             the
             saying
             such
             a
             kind
             of
             Tautology
             as
             this
             ,
             
               The
               Law
               is
               faithful
               as
               the
               Law.
               
            
          
           
             Another
             place
             there
             is
             worthy
             our
             observation
             in
             this
             Argument
             ,
             and
             the
             rather
             ,
             because
             it
             is
             a
             more
             
             Canonical
             portion
             of
             Scripture
             .
             It
             is
             that
             of
             S.
             John
             c
             who
             saith
             ,
             that
             
               the
               law
               was
               given
               by
               Moses
               ,
               but
               grace
               and
               truth
               came
               by
               Jesus
               Christ.
            
             These
             words
             ,
             if
             I
             will
             serve
             my
             Hypothesis
             ,
             I
             must
             thus
             Paraphrase
             .
             
               The
               Thummim
               or
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               of
               the
               Law
               was
               received
               from
               Gods
               substitute
               the
               Logos
               ,
               by
               Moses
               ,
               who
               delivered
               it
               to
               the
               people
               ;
               but
               the
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               of
               the
               Christian
               Law
               ,
               of
               the
               Gospel
               of
               Grace
               ,
               came
               ,
               not
               only
               from
               ,
               but
               by
               ,
               Jesus
               Christ
               ,
               the
               Logos
               made
               flesh
               ,
               as
               was
               said
               ,
               a
               verse
               or
               two
               before
               ;
               and
               he
               ,
               even
               God-incarnate
               ,
               did
               publish
               it
               with
               his
               own
               mouth
               .
            
             If
             this
             notion
             hath
             any
             truth
             in
             it
             ,
             then
             that
             Prayer
             of
             Moses
             ,
             or
             blessing
             of
             Levi
             d
             [
             Let
             thy
             Thummim
             and
             thy
             Urim
             be
             with
             thy
             holy
             One
             ]
             may
             be
             thus
             expounded
             ;
             let
             thy
             Law
             [
             the
             ordinary
             Rule
             preferable
             before
             any
             extemporary
             Oracle
             ]
             and
             also
             thy
             extraordinary
             inspiration
             ,
             together
             with
             thy
             blessing
             ,
             be
             present
             with
             the
             linage
             of
             Aaron
             consecrated
             to
             the
             Priest-hood
             ,
             though
             thou
             wert
             angry
             with
             him
             for
             his
             carriage
             at
             the
             waters
             of
             Meribah
             or
             Massah
             ;
             and
             ,
             for
             that
             reason
             ,
             deniedst
             him
             an
             entrance
             into
             the
             land
             of
             Canaan
             .
          
           
             But
             I
             will
             plainly
             acknowledge
             ,
             that
             notwithstanding
             all
             here
             said
             by
             me
             ,
             that
             may
             be
             true
             which
             Munster
             said
             e
             ,
             That
             no
             mortal
             man
             can
             now
             tell
             what
             the
             Urim
             and
             Thummim
             were
             .
             But
             ,
             in
             aiming
             ,
             with
             our
             conjectural
             Bolts
             ,
             at
             Truth
             ,
             as
             in
             shooting
             ,
             if
             the
             white
             be
             not
             hit
             ,
             it
             is
             some
             kind
             of
             felicity
             to
             come
             nigh
             the
             Mark.
             
          
           
             Now
             though
             the
             Logos
             appeared
             on
             the
             Ark
             ,
             both
             in
             the
             Tabernacle
             and
             the
             Temple
             ,
             and
             though
             he
             was
             ,
             also
             ,
             present
             ,
             with
             this
             lesser
             Ark
             the
             Pectoral
             ;
             yet
             he
             did
             not
             limit
             himself
             to
             these
             holy
             Instruments
             ,
             and
             the
             places
             of
             them
             .
             He
             appeared
             ,
             elsewhere
             ,
             sometimes
             ,
             when
             the
             emergent
             occasion
             was
             remote
             
             from
             these
             Arks
             ,
             and
             when
             the
             privacy
             of
             the
             Revelation
             to
             those
             who
             were
             not
             High-Priests
             ,
             was
             expedient
             ,
             or
             necessary
             ;
             unless
             we
             should
             say
             ,
             that
             the
             less
             solemn
             ,
             and
             less
             majestick
             Apparitions
             were
             made
             by
             Angels
             .
          
           
             That
             it
             was
             the
             Logos
             who
             shew'd
             himself
             to
             Joshuah
             a
             ,
             giving
             to
             him
             a
             promise
             of
             defence
             ,
             is
             the
             joynt
             opinion
             of
             
               Justin
               Martyr
               ,
               Eusebius
            
             ,
             and
             Theodoret
             b
             ,
             and
             likewise
             of
             one
             more
             modern
             ,
             yet
             not
             unworthy
             to
             be
             named
             amongst
             them
             ,
             the
             most
             learned
             Archbishop
             of
             Armagh
             d
             .
             But
             a
             fragment
             of
             an
             antient
             and
             venerable
             Greek
             Scholion
             ,
             produced
             by
             Valesius
             ,
             will
             have
             it
             to
             be
             Michael
             ,
             and
             not
             the
             very
             Son
             of
             God.
             Be
             it
             the
             one
             ,
             or
             the
             other
             ,
             I
             hold
             ●…ot
             my self
             much
             obliged
             to
             concern
             my self
             ,
             as
             a
             party
             ,
             in
             the
             dispute
             .
             Only
             I
             am
             inclined
             to
             think
             it
             the
             Logos
             ,
             because
             the
             place
             of
             the
             appearance
             ,
             was
             sacred
             ;
             Joshuah
             pulling
             of
             his
             Shoes
             ,
             in
             token
             of
             a
             Divine
             ,
             rather
             than
             of
             an
             Angelical
             presence
             .
          
           
             Little
             is
             recorded
             of
             Gods
             Shechinah
             from
             the
             time
             of
             Joshua
             to
             David
             .
             But
             David
             in
             his
             Psalms
             ,
             is
             very
             frequent
             in
             celebrating
             Gods
             presence
             in
             the
             Sanctuary
             on
             Mount
             Sion
             .
             And
             of
             his
             being
             there
             where
             God
             was
             present
             by
             his
             Image
             or
             Shechinah
             (
             in
             the
             Temple
             ,
             though
             not
             in
             the
             holiest
             place
             of
             it
             )
             ,
             after
             deliverance
             from
             his
             enemies
             ,
             who
             stood
             in
             his
             way
             both
             to
             the
             holy
             City
             and
             holy
             Temple
             ,
             some
             a
             interpret
             these
             words
             of
             his
             in
             the
             
               17th
               Psalm
            
             b
             ;
             
               As
               for
               me
               ,
               I
               will
               behold
               thy
               face
            
             (
             or
             
               Shechinah
               )
               in
               righteousness
               :
               I
               shall
               be
               satisfied
               when
               I
               awake
               with
               thy
               likeness
               .
            
             Or
             (
             as
             I
             find
             it
             expounded
             in
             the
             Septuagint
             c
             )
             when
             I
             shall
             see
             thy
             glory
             ,
             or
             glorious
             presence
             :
             Thy
             Temunah
             (
             the
             word
             in
             the
             Hebrew
             )
             thy
             Image
             ,
             of
             the
             Logos
             .
             In
             
             Solomon's
             time
             the
             Ark
             was
             placed
             in
             a
             most
             magnificent
             Temple
             ,
             which
             when
             
             it
             had
             received
             the
             holy
             Vessel
             ,
             a
             Cloud
             ,
             and
             the
             Glory
             of
             the
             Lord
             d
             ,
             a
             most
             venerable
             mixture
             of
             light
             and
             darkness
             filled
             the
             holy
             House
             .
             It
             is
             called
             in
             the
             Book
             of
             Kings
             e
             
               thick
               darkness
               ,
               i.
               e.
            
             such
             whose
             solemnity
             hindred
             the
             sight
             of
             any
             other
             object
             but
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             or
             glory
             of
             the
             Shechinah
             ,
             which
             dazled
             the
             eye
             ,
             rather
             than
             enlightned
             the
             medium
             .
             In
             the
             first
             Book
             of
             Kings
             this
             is
             omitted
             by
             the
             Lxx
             ,
             but
             in
             the
             2d
             of
             Chronicles
             f
             it
             is
             mentioned
             .
             And
             by
             those
             Interpreters
             't
             is
             called
             barely
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             darkness
             .
             But
             they
             had
             before
             g
             called
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             cloud
             of
             the
             Glory
             of
             the
             Lord
             ;
             a
             cloud
             like
             that
             which
             ,
             in
             S.
             Matthew
             h
             ,
             is
             called
             a
             bright
             one
             ,
             and
             said
             to
             overshadow
             the
             Apostles
             ,
             when
             Christ
             was
             transfigured
             and
             owned
             as
             Gods
             Son
             ,
             by
             a
             voice
             out
             of
             the
             Cloud
             .
             After
             the
             dedication
             of
             this
             House
             ,
             God
             appeared
             in
             a
             dream
             ,
             a
             second
             time
             ,
             to
             Solomon
             i
             ,
             having
             done
             so
             once
             before
             at
             Gibeon
             k
             ,
             and
             made
             a
             promise
             to
             him
             that
             his
             eyes
             and
             heart
             ,
             that
             is
             ,
             his
             especial
             presence
             ,
             should
             be
             in
             that
             consecrated
             House
             .
          
           
             In
             the
             time
             of
             
               Ahab
               ,
               Elijah
            
             being
             in
             Israel
             ,
             and
             not
             in
             Judah
             ,
             though
             he
             worshipped
             not
             God
             in
             the
             Sanctuary
             ;
             yet
             the
             Logos
             of
             God
             ,
             when
             he
             was
             fled
             as
             far
             as
             Horeb
             ,
             Gods
             Mountain
             l
             ,
             instructed
             him
             in
             a
             still
             small
             voice
             ,
             after
             his
             spirit
             was
             made
             solemn
             ,
             by
             wind
             ,
             earthquake
             ,
             and
             fire
             ;
             for
             it
             was
             the
             Lord
             (
             saith
             the
             Text
             )
             that
             spake
             then
             to
             him
             ,
             not
             a
             created
             Angel
             .
             But
             that
             God
             ever
             spake
             at
             Dan
             or
             Bethel
             ,
             or
             appeared
             in
             any
             Glory
             ,
             we
             neither
             read
             nor
             believe
             .
             So
             that
             the
             setting
             up
             the
             Symbol
             there
             was
             presumption
             ,
             and
             the
             trusting
             that
             God
             was
             present
             there
             ,
             Idolatry
             :
             for
             that
             was
             an
             act
             due
             to
             Gods
             true
             presence
             ,
             misplaced
             on
             his
             false
             one
             ,
             and
             such
             as
             was
             not
             only
             false
             ,
             but
             ,
             in
             terms
             ,
             forbidden
             .
             In
             the
             times
             of
             Isaiah
             S.
             
             Hierom
             m
             observeth
             that
             the
             Idolatries
             of
             the
             people
             were
             exceedingly
             encreased
             ;
             yet
             himself
             saw
             the
             Shechinah
             n
             in
             a
             vision
             :
             And
             St.
             John
             o
             sheweth
             that
             it
             was
             a
             vision
             of
             the
             Logos
             ,
             saying
             that
             
               Isaiah
               saw
               Christs
               glory
            
             .
          
           
             The
             Israelites
             rather
             increasing
             ,
             than
             repenting
             of
             ,
             their
             provocations
             ,
             it
             pleased
             God
             to
             withdraw
             his
             presence
             ,
             and
             ,
             as
             he
             is
             represented
             in
             the
             visions
             of
             Ezekiel
             p
             ,
             to
             go
             up
             from
             the
             earth
             ;
             and
             to
             permit
             the
             powers
             of
             Babylon
             to
             destroy
             the
             holy
             Temple
             ,
             and
             to
             suffer
             the
             glory
             of
             it
             ,
             the
             Ark
             ,
             to
             depart
             ,
             and
             never
             to
             appear
             again
             in
             its
             former
             condition
             ;
             for
             the
             2d
             Temple
             did
             ,
             in
             this
             particular
             especially
             ,
             come
             short
             of
             the
             first
             .
             And
             I
             know
             not
             what
             to
             make
             of
             a
             passage
             in
             the
             Jew
             q
             ,
             whose
             
               Cippi
               Hebraici
            
             are
             translated
             by
             Hottinger
             ;
             and
             who
             there
             mentions
             a
             part
             of
             the
             Ark
             extant
             in
             Sion
             in
             his
             time
             ;
             unless
             I
             esteem
             it
             (
             for
             sure
             't
             is
             no
             other
             )
             a
             Jewish
             fable
             .
             That
             it
             may
             not
             go
             alone
             ,
             I
             will
             add
             a
             story
             of
             equal
             credit
             out
             of
             the
             Elucidarium
             ascribed
             to
             S.
             Anselm
             .
             There
             r
             the
             Disciple
             asking
             what
             became
             of
             the
             Ark
             of
             the
             Covenant
             ,
             the
             wise
             Master
             answers
             thus
             :
             
               It
               was
               hid
               ,
               at
               Gods
               command
               ,
               by
               Jeremiah
               ,
               in
               the
               Sepulcre
               of
               Moyses
               ,
               when
               Hierusalem
               was
               ready
               to
               be
               destroyed
               by
               the
               Babylonian
               forces
               .
               And
               ,
               in
               the
               last
               times
               ,
               it
               will
               be
               brought
               out
               by
               Enoch
               and
               Elias
               ;
               God
               revealing
               it
               to
               them
               .
            
          
        
         
           
             PART
             .
             6.
             
             
               Of
               the
            
             Shechinah
             
               of
               God
               ,
               from
               the
               Captivity
               to
               the
               Messiah
               .
            
          
           
             Such
             Jews
             as
             had
             true
             apprehensions
             of
             the
             God
             of
             Israel
             ,
             and
             sincere
             devotion
             to
             his
             service
             ,
             did
             in
             such
             sort
             honour
             his
             Shechinah
             ,
             that
             when
             the
             Holy
             
             Chest
             and
             the
             Temple
             were
             no
             more
             to
             be
             seen
             ,
             they
             worshipped
             God
             towards
             the
             plaoe
             where
             they
             formerly
             stood
             .
             Thus
             in
             Chaldaea
             ,
             did
             the
             Prophet
             Daniel
             .
             Both
             the
             Jews
             in
             banishment
             ,
             and
             the
             Jews
             in
             the
             land
             were
             ,
             that
             way
             ,
             to
             direct
             their
             faces
             in
             Prayer
             .
             And
             the
             Rabbins
             say
             a
             that
             a
             devout
             Jew
             had
             ,
             on
             purpose
             ,
             a
             Chamber
             with
             a
             window
             that
             way
             ,
             and
             that
             the
             
               Babylonian
               Jews
            
             prayed
             with
             such
             direction
             in
             the
             Chamber
             of
             Daniel
             ,
             an
             antient
             House
             of
             stone
             .
             To
             Daniel
             (
             as
             to
             one
             highly
             favour'd
             of
             God
             ,
             and
             to
             a
             Prophet
             living
             in
             the
             dawning
             of
             the
             Gospel
             )
             God
             discovered
             his
             presence
             in
             a
             more
             ample
             and
             distinct
             manner
             than
             (
             so
             far
             as
             we
             read
             )
             he
             had
             formerly
             done
             ;
             more
             eminently
             than
             to
             Isaiah
             or
             
               Ezekiel
               .
               Damiel
            
             in
             a
             vision
             b
             beheld
             the
             Shechinah
             of
             God
             ,
             as
             it
             were
             in
             Heaven
             .
             The
             Father
             and
             the
             Son
             were
             personated
             in
             this
             Scene
             ,
             or
             ,
             rather
             ,
             the
             Godhead
             and
             the
             word
             Incarnate
             .
             This
             I
             find
             to
             be
             the
             opinion
             of
             St.
             Hierom
             c
             ,
             who
             expoundeth
             Daniel
             by
             St.
             Paul
             where
             he
             speaketh
             of
             the
             Logos
             ,
             as
             equal
             with
             God
             ,
             yet
             taking
             upon
             him
             the
             form
             of
             a
             Servant
             .
          
           
             In
             those
             days
             God
             vouchsafed
             such
             plain
             visions
             to
             the
             Prophets
             ,
             and
             such
             plain
             Prophecies
             of
             the
             Messiah
             ,
             that
             the
             two
             Tribes
             ,
             the
             issue
             of
             the
             true
             worshippers
             in
             Judah
             where
             Gods
             Shechinah
             dwelt
             ,
             though
             they
             returned
             from
             Chaldea
             ,
             a
             soyl
             as
             fertile
             in
             producing
             Idols
             ,
             as
             Egypt
             it self
             ,
             yet
             they
             had
             them
             in
             greater
             abhorrence
             than
             before
             .
             They
             looked
             back
             ,
             many
             of
             them
             ,
             on
             their
             punishment
             of
             exile
             and
             bondage
             for
             former
             Idolatries
             :
             They
             looked
             on
             their
             present
             miraculous
             restitution
             by
             the
             Power
             and
             Mercy
             of
             the
             God
             of
             Israel
             ;
             and
             they
             look'd
             forward
             towards
             the
             Messiah
             ,
             the
             Image
             of
             God
             ,
             whose
             Kingdom
             was
             at
             hand
             ;
             and
             these
             thoughts
             preserved
             them
             ,
             in
             great
             measure
             ,
             from
             pollution
             with
             Idols
             ;
             though
             the
             Ark
             was
             perished
             ,
             
             and
             Prophecy
             ceased
             a
             ,
             and
             the
             Holy
             Pectoral
             (
             said
             to
             be
             worn
             ,
             even
             out
             of
             the
             City
             ,
             by
             the
             High-Priest
             in
             his
             meeting
             of
             Alexander
             )
             was
             rather
             an
             Ornament
             than
             an
             Oracle
             .
          
           
             At
             length
             ,
             after
             the
             ceslation
             of
             Prophets
             for
             more
             than
             400
             years
             ;
             after
             the
             apparition
             of
             an
             Angel
             to
             Zachariah
             in
             the
             Temple
             (
             a
             sign
             that
             the
             Oracles
             ,
             of
             the
             Ark
             ,
             and
             Urim
             ,
             had
             ceased
             )
             ;
             it
             pleased
             him
             to
             
             come
             in
             the
             flesh
             ,
             whom
             Daniel
             saw
             as
             in
             Glory
             ,
             and
             to
             be
             ,
             for
             a
             season
             ,
             on
             earth
             ,
             as
             it
             were
             the
             eclipsed
             Shechinah
             of
             God.
             Such
             an
             appearance
             ,
             for
             a
             time
             ,
             our
             infirmity
             ,
             and
             the
             Oeconomy
             of
             the
             Gospel
             required
             b
             .
          
           
             To
             this
             Messiah
             ,
             as
             God-man
             ,
             the
             things
             in
             the
             ritual
             Law
             of
             Moses
             had
             especial
             respect
             ,
             though
             a
             vail
             was
             upon
             them
             .
             And
             ,
             indeed
             ,
             it
             would
             seem
             to
             derogate
             from
             the
             Wisdom
             of
             God
             ,
             and
             the
             nature
             of
             his
             worship
             which
             is
             chiefly
             spiritual
             ,
             to
             conceit
             that
             all
             the
             Apparatus
             of
             the
             Temple
             reached
             no
             further
             than
             the
             amusement
             of
             the
             eye
             .
             They
             ,
             therefore
             ,
             that
             will
             reach
             the
             sense
             of
             the
             Law
             ,
             must
             suppose
             a
             mystery
             in
             it
             .
             Thus
             did
             St.
             Stephen
             c
             and
             St.
             Paul
             d
             those
             excellent
             Interpreters
             of
             Moses
             .
             These
             the
             Christian
             Fathers
             have
             followed
             as
             their
             patterns
             .
             
               Clemens
               Alexandrinus
            
             e
             alluding
             to
             those
             words
             in
             the
             seventh
             of
             Isaiah
             ,
             
               
                 Nisi
                 credideritis
                 non
                 intelligetis
              
               ,
               addeth
               words
               to
               this
               purpose
               ;
               Unless
               ye
               believe
               in
               Christ
               ,
               ye
               will
               not
               understand
               the
               
                 Old
                 Testament
              
               ,
               which
               he
               by
               his
               own
               presence
               expounded
               .
            
             And
             S.
             
               Gregory
               Nyssen
            
             f
             concludeth
             from
             the
             material
             Cherubims
             covering
             with
             their
             wings
             the
             mysteries
             of
             the
             Ark
             (
             how
             strongly
             from
             thence
             ,
             I
             will
             not
             say
             ;
             )
             that
             there
             is
             a
             more
             deep
             sense
             of
             the
             Text
             of
             Moses
             .
          
        
         
           
           
             PART
             .
             6.
             
             
               Of
               the
               cure
               of
               Idolatry
               by
               the
               Image
               of
               God
               in
               Christ
               God-man
               .
            
          
           
             AMongst
             the
             Mosaic
             Symbols
             ,
             the
             Ark
             certa●…nly
             was
             none
             of
             the
             meanest
             .
             This
             Holy
             vessel
             ,
             without
             peradventure
             ,
             had
             most
             singular
             reference
             to
             Christ
             as
             God-man
             ,
             who
             ,
             at
             least
             from
             his
             Baptism
             ,
             hath
             been
             in
             that
             quality
             of
             God-incarnate
             ,
             exhibited
             to
             the
             World
             as
             the
             Divine
             Shechinah
             .
          
           
             At
             Bethlehem
             the
             Son
             of
             God
             was
             Born
             ,
             the
             Town
             where
             the
             settled
             place
             for
             the
             Ark
             of
             God
             was
             discovered
             to
             David
             .
             So
             much
             we
             learn
             from
             the
             words
             of
             Solomon
             a
             in
             the
             sixth
             verse
             of
             the
             Hundred
             and
             second
             Psalm
             .
             He
             ,
             there
             ,
             repeateth
             a
             saying
             of
             David
             his
             Father
             ,
             concerning
             the
             Ark
             ;
             
               Lo
               we
               heard
               of
               it
               at
               Ephrata
               .
               Castalio
            
             plainly
             confesseth
             b
             that
             he
             understood
             not
             what
             that
             expression
             meant
             .
             For
             my
             part
             ,
             whilst
             I
             am
             in
             pursuit
             of
             the
             present
             Argument
             ,
             I
             cannot
             think
             the
             Text
             to
             be
             tortur'd
             by
             St.
             Hilary
             ,
             c
             who
             will
             have
             it
             to
             confess
             Christ
             as
             the
             true
             Ark
             of
             God
             ,
             discovered
             ,
             typically
             ,
             at
             Bethlehem
             ,
             to
             David
             ,
             and
             afterwards
             manifested
             in
             the
             flesh
             ,
             to
             the
             World
             ,
             in
             the
             same
             City
             of
             David
             .
             
               It
               is
               heard
               of
               in
               
                 Ephrata
                 ,
                 Ephrata
              
               (
               saith
               he
               )
               is
               the
               same
               with
               Bethlehem
               ,
               where
               our
               Lord
               was
               born
               of
               the
               Virgin
               Mary
               .
               There
               ,
               therefore
               ,
               the
               rest
               of
               God
               is
               heard
               of
               ,
               where
               ,
               first
               of
               all
               ,
               the
               only
               begotten
               God
               inhabited
               a
               body
               of
               humane
               flesh
               .
            
          
           
             This
             is
             the
             Ark
             which
             rested
             in
             the
             Tribe
             of
             Judah
             d
             ;
             for
             out
             of
             that
             Tribe
             our
             Lord
             sprang
             e
             .
          
           
             To
             this
             Ark
             ,
             as
             soon
             as
             he
             came
             into
             the
             World
             ,
             the
             very
             Princes
             or
             Wisemen
             of
             the
             Gentiles
             bowed
             down
             in
             the
             Cave
             at
             Bethlehem
             ,
             the
             star
             ,
             or
             miraculous
             
             meteor
             ,
             as
             an
             appendage
             of
             the
             Shechinah
             ,
             standing
             above
             it
             .
          
           
             This
             Ark
             tabernacled
             among
             men
             a
             and
             they
             saw
             his
             Glory
             ,
             when
             Baptized
             ;
             when
             transfigured
             .
          
           
             This
             Ark
             giveth
             ,
             through
             Jordan
             ,
             or
             the
             Baptismal
             Laver
             b
             a
             passage
             into
             the
             mystical
             Canaan
             .
             On
             this
             Ark
             ,
             or
             Holy
             vessel
             of
             Christs
             body
             ,
             when
             he
             was
             Baptized
             by
             John
             in
             Jordan
             ,
             the
             glory
             of
             the
             Shechinah
             appeared
             :
             a
             mighty
             lustre
             (
             as
             Grotius
             hinteth
             )
             hovering
             ,
             after
             the
             fashion
             of
             a
             Dove
             ,
             upon
             these
             waters
             of
             the
             second
             Creation
             .
          
           
             On
             him
             the
             Holy
             Ghost
             dwelt
             ,
             or
             rested
             c
             as
             God
             was
             said
             to
             do
             in
             the
             Tabernacle
             .
             In
             him
             ,
             as
             the
             Law
             of
             God
             in
             the
             Ark
             ,
             and
             the
             Will
             of
             God
             known
             from
             the
             Oracle
             of
             the
             Shechinah
             ,
             were
             deposited
             all
             the
             treasures
             of
             wisdom
             and
             knowledg
             d
             .
             He
             is
             the
             great
             Oracle
             of
             God
             ,
             whom
             ,
             by
             a
             voice
             from
             Heaven
             out
             of
             a
             bright
             Cloud
             ,
             or
             Gods
             excellent
             Glory
             e
             ,
             we
             are
             commanded
             to
             hear
             .
             In
             him
             was
             the
             sum
             of
             the
             Law
             and
             the
             Prophets
             :
             and
             he
             was
             the
             light
             of
             Israel
             ,
             of
             the
             Gentiles
             ,
             of
             the
             whole
             world
             .
             To
             this
             
               Logos
               ,
               Clemens
               Alexandrinus
            
             f
             ascribeth
             the
             mysteries
             of
             the
             Jews
             and
             Gentiles
             ,
             as
             to
             the
             great
             Teacher
             of
             them
             ,
             before
             his
             Incarnation
             .
             So
             that
             ,
             he
             ,
             as
             a
             Divine
             subsistence
             ,
             and
             substitute
             of
             the
             Father
             ,
             giving
             the
             Law
             of
             Reason
             to
             Adam
             ;
             the
             Jewish
             Law
             ,
             to
             that
             people
             ,
             by
             Moses
             ;
             and
             to
             all
             the
             world
             the
             Christian
             Law
             ,
             or
             Will
             of
             God
             ;
             no
             Title
             could
             be
             more
             proper
             for
             him
             ,
             than
             that
             of
             the
             Divine
             Word
             .
             And
             this
             Logos
             was
             not
             only
             the
             Wisdom
             but
             the
             Power
             of
             God
             ,
             and
             meriteth
             the
             name
             of
             the
             Ark
             of
             Gods
             strength
             g
             .
             
               In
               him
               dwelt
               the
               fulness
               of
               the
               Godhead
               bodily
               .
            
             The
             Deity
             sojourn'd
             in
             an
             Ark
             of
             flesh
             ,
             or
             within
             the
             vail
             of
             it
             *
             .
             And
             in
             this
             sense
             I
             think
             some
             of
             the
             Ancients
             are
             to
             be
             interpreted
             ,
             
             who
             called
             Christ
             so
             often
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             a
             a
             God-carrying-man
             ,
             as
             our
             Language
             may
             truly
             ,
             though
             harshly
             ,
             render
             the
             Greek
             word
             ;
             though
             Nestorius
             abus'd
             the
             signification
             of
             it
             so
             far
             as
             to
             make
             it
             intimate
             a
             duality
             of
             persons
             in
             Christ.
             
          
           
             This
             Ark
             was
             the
             face
             or
             visible
             presence
             of
             God
             ,
             and
             he
             that
             had
             seen
             him
             as
             Messiah
             ,
             had
             in
             that
             sense
             seen
             the
             Father
             b
             .
             This
             body
             was
             not
             the
             very
             Godhead
             as
             Muggleton
             blasphemeth
             ,
             but
             the
             Godhead
             did
             in
             it
             shew
             forth
             it self
             to
             men
             in
             signs
             of
             mighty
             Power
             ,
             Holiness
             ,
             and
             Wisdom
             .
          
           
             This
             Evangelical
             Ark
             was
             the
             Image
             of
             the
             invisible
             God
             ;
             not
             indeed
             the
             very
             picture
             or
             statue
             ,
             but
             (
             as
             St.
             Hilary
             stileth
             him
             c
             )
             the
             Personator
             of
             his
             Essence
             .
             It
             is
             true
             he
             saith
             of
             some
             of
             the
             Jews
             d
             ,
             That
             they
             had
             never
             seen
             the
             shape
             of
             the
             Father
             ,
             his
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             Appearance
             .
             And
             this
             he
             saith
             truly
             in
             two
             respects
             ,
             though
             him
             they
             saw
             when
             he
             thus
             spake
             to
             them
             .
             For
             first
             there
             were
             none
             of
             them
             who
             saw
             him
             baptized
             or
             transfigured
             ;
             for
             in
             the
             same
             place
             he
             denies
             that
             they
             ever
             heard
             the
             voice
             of
             God.
             And
             then
             these
             were
             unbelieving
             Jews
             ,
             and
             therefore
             saw
             him
             as
             meer
             man
             ,
             as
             one
             of
             the
             worst
             of
             men
             in
             their
             conceit
             ,
             an
             Impostor
             and
             Magician
             ,
             and
             not
             as
             the
             Messiah
             ,
             the
             Son
             ,
             the
             Incarnate
             Shechinah
             of
             God.
             To
             such
             therefore
             as
             under
             those
             misapprehensions
             of
             him
             ,
             he
             saith
             elsewhere
             ,
             
               Why
               call
               you
               me
               good
               ,
               there
               is
               none
               good
               save
               one
               ,
               that
               is
               God.
               
            
          
           
             However
             Christ
             in
             truth
             ,
             though
             not
             to
             the
             eyes
             of
             Infidels
             ,
             was
             the
             Image
             of
             the
             invisible
             Father
             ;
             and
             one
             whose
             design
             was
             to
             put
             all
             the
             Idols
             and
             Images
             of
             the
             Superstitious
             world
             a
             under
             his
             feet
             .
             Of
             this
             the
             Prophets
             foretold
             b
             ,
             and
             this
             the
             world
             hath
             seen
             fulfilled
             ;
             Oracles
             by
             degrees
             ceasing
             ,
             and
             now
             scarce
             any
             footsteps
             remaining
             of
             that
             Triumvirate
             of
             
             gods
             ,
             (
             for
             their
             gods
             had
             been
             men
             ,
             and
             those
             some
             of
             them
             no
             Heroes
             in
             virtue
             )
             ,
             Jupiter
             c
             the
             god
             of
             the
             Heavens
             ,
             Neptune
             of
             the
             Sea
             ,
             Pluto
             of
             the
             Earth
             .
             It
             is
             said
             by
             the
             Arabick
             Author
             of
             the
             Prodigies
             of
             Egypt
             d
             ,
             that
             when
             Noah
             named
             one
             God
             ,
             Idols
             fell
             prostrate
             .
             It
             is
             more
             true
             of
             him
             who
             began
             the
             new
             world
             of
             the
             Gospel
             ,
             that
             when
             he
             appeared
             as
             the
             Image
             of
             the
             one
             true
             God
             ,
             Idolatry
             vanished
             before
             him
             e
             .
             And
             the
             Fathers
             will
             have
             it
             ,
             that
             when
             in
             his
             Childhood
             he
             went
             into
             Egypt
             ,
             and
             was
             brought
             to
             Memphis
             ,
             the
             Egyptian
             Idols
             fell
             at
             his
             feet
             f
             .
             And
             St.
             Hierom
             (
             whose
             manner
             is
             as
             much
             to
             cite
             in
             his
             Commentaries
             ,
             the
             opinions
             which
             he
             had
             collected
             ,
             as
             to
             set
             down
             his
             own
             )
             does
             tell
             of
             some
             g
             who
             applied
             to
             Christ
             and
             the
             Virgin
             those
             words
             of
             Isaiah
             h
             ,
             
               Behold
               the
               Lord
               rideth
               upon
               a
               swift
               cloud
               ,
               and
               shall
               come
               into
               Egypt
               ,
               and
               the
               Idols
               of
               Egypt
               shall
               be
               moved
               at
               his
               Presence
               .
            
          
           
             From
             this
             Image
             of
             God
             in
             his
             Son
             Incarnate
             ,
             this
             Ark
             of
             flesh
             ,
             Divinity
             often
             shone
             on
             earth
             before
             his
             Instalment
             at
             Gods
             right
             hand
             .
             The
             mighty
             power
             of
             God
             in
             his
             Life
             ,
             Miracles
             i
             ,
             Preaching
             ;
             and
             sometimes
             in
             his
             Attendants
             the
             Angels
             ;
             and
             in
             his
             very
             bodily
             appearance
             .
             Thus
             at
             his
             Transfiguration
             his
             raiment
             shone
             as
             the
             light
             ,
             he
             being
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             k
             ,
             the
             brightness
             of
             the
             Glory
             or
             Shechinah
             of
             God.
             And
             afterwards
             such
             Heavenly
             Majesty
             shewed
             it self
             in
             him
             ,
             that
             those
             who
             came
             to
             apprehend
             him
             as
             a
             Malefactor
             ,
             fell
             at
             his
             feet
             as
             before
             a
             God.
             
          
           
             This
             Jesus
             was
             the
             Ark
             of
             the
             new
             Covenant
             and
             of
             the
             Testimony
             of
             God
             ;
             the
             witness
             of
             God
             faithful
             and
             true
             ,
             as
             he
             is
             stiled
             in
             the
             Revelation
             l
             of
             Saint
             John.
             Jesus
             was
             in
             effect
             the
             whole
             house
             of
             Gods
             especial
             presence
             ;
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             (
             the
             name
             which
             Philo
             gives
             the
             Tabernacle
             )
             or
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             (
             or
             ,
             it
             may
             
             be
             ,
             if
             it
             were
             rightly
             printed
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             (
             as
             Josephus
             calleth
             the
             Zodiack
             or
             the
             Sun
             moving
             in
             it
             )
             the
             portable
             ,
             the
             walking
             Temple
             ,
             who
             (
             like
             the
             rolling
             Sun
             which
             dispenseth
             his
             influence
             far
             and
             near
             )
             went
             about
             doing
             good
             ;
             having
             no
             resting-place
             for
             his
             Head
             ,
             till
             he
             was
             fixed
             on
             Mount
             Sion
             above
             .
          
           
             This
             is
             the
             Ark
             of
             God
             ,
             exalted
             first
             on
             the
             Cross
             ,
             and
             then
             to
             Heaven
             .
             Whence
             God
             commandeth
             his
             blessing
             ,
             sending
             him
             by
             his
             Spirit
             and
             Gospel
             to
             bless
             m
             ,
             and
             to
             turn
             all
             of
             us
             from
             our
             iniquity
             .
          
           
             This
             Ark
             is
             the
             true
             Mercy-seat
             a
             ;
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             Propitiatory
             ,
             as
             he
             is
             called
             in
             the
             Epistle
             to
             the
             Romans
             b
             ,
             and
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             as
             St.
             John
             calleth
             him
             c
             ,
             that
             is
             ,
             
               the
               Propitiation
               for
               our
               sins
            
             .
             St.
             Hierom
             Commenting
             on
             those
             words
             in
             the
             Version
             of
             Ezekiel
             d
             ,
             in
             the
             43d
             .
             Chapter
             and
             14th
             .
             verse
             ,
             [
             from
             the
             lesser
             settle
             to
             the
             greater
             settle
             ]
             ,
             and
             observing
             them
             to
             be
             rendred
             on
             this
             wise
             by
             the
             Seventy
             Interpreters
             ,
             [
             From
             the
             lesser
             to
             the
             greater
             Propitiatory
             e
             ]
             :
             He
             applys
             the
             lesser
             Propitiatory
             to
             Christ
             in
             the
             form
             of
             a
             servant
             ,
             and
             the
             greater
             to
             Christ
             glorified
             in
             the
             Heavens
             .
             Here
             is
             then
             both
             the
             Aaron
             and
             Aharon
             ,
             the
             true
             Ark
             and
             Priest
             of
             the
             most
             high
             God.
             
          
           
             This
             Ark
             ,
             or
             rather
             this
             entire
             Temple
             of
             God
             *
             like
             the
             Tabernacle
             in
             Shiloh
             f
             ,
             seemed
             for
             a
             time
             forsaken
             ,
             possessed
             by
             the
             great
             Philistin
             ,
             [
             for
             what
             is
             stronger
             than
             death
             ?
             ]
             and
             laid
             in
             the
             dust
             ;
             but
             God
             raised
             it
             up
             after
             three
             days
             in
             greater
             glory
             ,
             and
             so
             as
             that
             it
             is
             never
             to
             fall
             again
             .
             This
             Ark
             was
             after
             a
             few
             days
             taken
             up
             into
             the
             true
             Sanctuary
             of
             God
             ,
             where
             it
             remaineth
             till
             the
             restitution
             of
             all
             things
             ;
             and
             whither
             our
             eyes
             and
             hearts
             are
             to
             direct
             themselves
             in
             all
             Religious
             worship
             .
          
           
             From
             that
             Sanctuary
             he
             appear'd
             in
             a
             glorious
             light
             to
             his
             first
             Martyr
             St.
             Steven
             when
             well
             awake
             ,
             and
             
             whilst
             he
             directed
             his
             countenance
             towards
             Heaven
             ,
             whither
             his
             spirit
             was
             ready
             to
             take
             its
             way
             .
             
               He
               being
               full
               of
               the
               Holy
               Ghost
            
             (
             or
             divine
             energy
             g
             
               looked
               up
               stedfastly
               into
               Heaven
               ,
               and
               saw
               the
               glory
               of
               God
               ,
               and
               Jesus
               standing
               on
               the
               right
               hand
               of
               God.
            
             Thence
             also
             he
             appeared
             to
             Saul
             in
             a
             light
             so
             vehement
             ,
             that
             for
             a
             time
             it
             took
             away
             the
             use
             of
             his
             eyes
             .
             Thence
             he
             sent
             the
             Holy
             Ghost
             at
             Pentecost
             ,
             become
             now
             as
             it
             were
             the
             Substitute
             and
             Shechinah
             of
             the
             Glorified
             Jesus
             .
             This
             hovered
             as
             a
             glorious
             flame
             over
             the
             heads
             of
             the
             Apostles
             ,
             declaring
             them
             thereby
             the
             Representatives
             of
             Christ
             on
             earth
             .
             Under
             this
             notion
             Christ
             is
             worshipped
             by
             true
             and
             intelligent
             Christians
             .
             This
             was
             the
             meaning
             of
             the
             Fathers
             in
             the
             Council
             of
             Constantinople
             h
             ,
             who
             denounced
             Anathema
             against
             those
             who
             professed
             not
             that
             
               Christ
               ascended
               was
               Intellectual
               flesh
               ,
               neither
               properly
               flesh
               ,
               nor
               yet
               Incorporeal
               ,
               but
               visible
               to
               them
               who
               have
               pierc'd
               him
               without
               grossness
               of
               flesh
               .
            
             They
             believ'd
             it
             a
             great
             point
             of
             Christianity
             that
             Jesus
             God-man
             sate
             in
             the
             Heavens
             in
             illustrious
             visible
             glory
             .
             And
             this
             St.
             John
             saw
             in
             a
             Vision
             ,
             in
             which
             the
             Logos
             i
             ,
             the
             God
             Omnipotent
             k
             ,
             the
             King
             of
             Kings
             ,
             and
             Lord
             of
             Lords
             l
             ,
             or
             Lamb
             ,
             God-man
             m
             appeared
             on
             his
             Throne
             ,
             Crowned
             ,
             and
             with
             eyes
             like
             flames
             of
             fire
             .
             To
             this
             effect
             is
             a
             saying
             of
             Eusebius
             cited
             by
             Bishop
             Andrews
             on
             the
             second
             Command
             .
             I
             suppose
             he
             meaneth
             
               Eusebius
               Dorylaeus
            
             ,
             for
             he
             referreth
             to
             the
             second
             Ephesine
             Synod
             ,
             though
             I
             have
             not
             met
             with
             it
             in
             the
             Acts
             of
             that
             Council
             .
             Eusebius
             it
             seems
             ,
             telleth
             Constantia
             ,
             
               That
               she
               must
               not
               any
               longer
               desire
               an
               Image
               of
               Christ
               as
               he
               is
               infirm
               man.
               For
               now
               (
               said
               he
               )
               his
               Glory
               is
               much
               greater
               than
               it
               appeared
               on
               the
               Mount
               ,
               which
               if
               his
               Apostles
               were
               then
               dazled
               with
               ,
               how
               can
               it
               now
               be
               expressed
               ?
            
             This
             visible
             Glory
             of
             Christ
             the
             Ancients
             
             supposed
             situate
             in
             the
             Eastern
             part
             of
             the
             Heavens
             :
             and
             it
             occasion'd
             (
             as
             I
             think
             )
             their
             directing
             of
             their
             worship
             towards
             the
             East
             .
             The
             Gentiles
             who
             worshipped
             the
             Sun
             differed
             much
             from
             this
             external
             direction
             of
             their
             Faces
             .
             For
             they
             respected
             especially
             the
             East-point
             by
             reason
             of
             the
             Sun-rising
             thence
             a
             .
             And
             often
             at
             other
             parts
             of
             the
             day
             they
             altered
             their
             posture
             .
             They
             sometimes
             vall'd
             themselves
             ,
             saith
             Plutarch
             ,
             and
             turned
             themselves
             about
             with
             respect
             to
             the
             Heavenly
             motions
             .
             And
             Trismegistus
             (
             in
             Asclepio
             )
             relates
             ,
             that
             it
             was
             a
             custom
             of
             some
             of
             the
             Gentile-Devotionists
             at
             mid-day
             to
             look
             towards
             the
             South
             ,
             and
             at
             Sun-set
             to
             look
             towards
             the
             West
             .
             It
             was
             at
             the
             rising
             of
             the
             Sun
             when
             Lucian
             was
             turned
             towards
             it
             by
             Mithrobarzanes
             *
             the
             Chaldaean
             Priest
             ,
             who
             mumbled
             his
             Prayers
             in
             a
             low
             and
             indistinct
             tone
             at
             the
             rising
             of
             that
             false
             God.
             They
             respected
             not
             always
             the
             Eastern
             Angle
             ,
             though
             they
             had
             especial
             regard
             to
             it
             ,
             when
             the
             Sun
             appeared
             in
             it
             .
             They
             respected
             also
             the
             South
             and
             West-points
             in
             their
             worship
             .
             Hence
             Harpocrates
             a
             child
             represented
             amongst
             them
             the
             Sun
             in
             its
             rising
             *
             ;
             Orus
             a
             young
             man
             ,
             the
             Sun
             in
             its
             Meridian
             ;
             Osiris
             an
             old
             man
             ,
             the
             Sun-setting
             .
             This
             was
             also
             the
             way
             of
             the
             Manichees
             who
             supposed
             the
             Sun
             to
             be
             the
             Tabernacle
             of
             Christ.
             Of
             them
             St.
             Austin
             saith
             *
             ,
             that
             their
             Prayers
             rolled
             about
             with
             the
             Sun.
             
          
           
             But
             the
             Ancients
             thought
             the
             Shechinah
             of
             Christ
             more
             fixed
             ,
             and
             therefore
             did
             not
             in
             such
             manner
             alter
             their
             Quarter
             .
             And
             that
             Quarter
             they
             esteemed
             proper
             to
             the
             Shechinah
             ,
             having
             read
             of
             the
             Messiah
             in
             the
             Old
             Testament
             under
             the
             name
             of
             the
             East
             ;
             and
             following
             the
             Translation
             of
             the
             Seventy
             b
             ,
             which
             thus
             readeth
             ,
             Psalm
             68.
             33.
             
             
               [
               Sing
               unto
               God
               who
               ascendeth
               above
               the
               Heaven
               of
               Heavens
               on
               the
               East
               .
               ]
            
             They
             also
             esteemed
             Jerusalem
             the
             middle
             of
             the
             Earth
             ,
             and
             the
             
             parts
             which
             lay
             Easterly
             from
             thence
             they
             called
             the
             East
             ,
             and
             amongst
             them
             Eden
             about
             Mesopotamia
             .
             And
             they
             had
             a
             Tradition
             that
             Christ
             was
             Crucified
             with
             his
             face
             towards
             the
             West
             ,
             but
             that
             he
             ascended
             with
             his
             face
             towards
             the
             East
             ,
             and
             went
             up
             to
             a
             place
             in
             the
             Heavenly
             Paradise
             ,
             standing
             as
             it
             were
             over
             that
             of
             the
             Earthly
             c
             .
             But
             whatsoever
             men
             may
             conceive
             of
             the
             space
             possessed
             by
             Christs
             meer
             body
             ,
             they
             ought
             not
             to
             think
             of
             his
             Shechinah
             as
             of
             a
             confined
             light
             in
             some
             one
             Quarter
             of
             the
             Heavens
             ;
             but
             as
             a
             glorious
             luster
             filling
             all
             Heavens
             ,
             and
             shining
             towards
             this
             Earth
             as
             a
             Circumference
             of
             Glory
             on
             a
             single
             point
             .
             They
             ought
             to
             lose
             their
             imaginations
             in
             an
             Abyss
             of
             Light.
             One
             saith
             (
             and
             not
             amiss
             )
             upon
             this
             subject
             *
             ,
             
               That
               as
               Earth
               heightned
               unto
               a
               flame
               ,
               changeth
               not
               its
               place
               only
               ,
               but
               form
               and
               figure
               ;
               so
               the
               person
               of
               our
               Saviour
               was
               raised
               to
               a
               greatness
               ,
               a
               glory
               vastly
               differing
               from
               ,
               and
               surmounting
               any
               Image
               ,
               all
               Images
               of
               things
               visible
               or
               invisible
               in
               in
               this
               Creation
               .
               So
               't
               is
               fitly
               expressed
               (
               saith
               he
               )
               in
               
                 Heb.
                 7.
                 29.
                 
                 He
                 was
                 made
                 higher
                 than
                 the
                 Heavens
                 .
              
               He
               was
               heightned
               to
               a
               splendour
               ,
               enlarged
               to
               a
               capacity
               and
               a
               compass
               above
               the
               brightest
               ,
               beyond
               the
               widest
               Heavens
               .
            
          
           
             From
             this
             Heavenly
             Throne
             Christ
             will
             come
             at
             the
             day
             of
             Judgment
             in
             a
             Shechinah
             of
             Clouds
             and
             flaming-fire
             :
             the
             mention
             of
             which
             fire
             sometimes
             in
             the
             Scripture
             ,
             and
             in
             the
             Commentaries
             of
             the
             ancient
             Fathers
             ,
             without
             express
             addition
             of
             that
             great
             day
             ,
             has
             (
             as
             I
             conjecture
             )
             accidentally
             led
             part
             of
             the
             Christian
             World
             into
             its
             mistakes
             about
             Purgatory
             ;
             in
             relation
             to
             which
             place
             I
             must
             yet
             confess
             my self
             to
             be
             one
             of
             the
             Nullibists
             .
          
           
             This
             Shechinah
             in
             milder
             ,
             but
             most
             inexpressible
             luster
             ,
             I
             suppose
             to
             be
             that
             which
             the
             Schools
             call
             the
             
             
               Beatifick
               Vision
            
             ;
             and
             which
             the
             Scripture
             intendeth
             in
             the
             promise
             of
             seeing
             God
             face
             to
             face
             .
          
        
         
           
             PART
             7.
             
             
               Of
               the
               Usefulness
               of
               this
               Argument
               of
               Gods
            
             Shechinah
             .
          
           
             THis
             Argument
             of
             Gods
             Shechinah
             may
             be
             many
             ways
             useful
             ,
             if
             Intelligent
             persons
             draw
             such
             inferences
             from
             it
             as
             it
             offereth
             to
             their
             judgment
             .
             I
             will
             hint
             at
             some
             of
             them
             ;
             for
             to
             insist
             on
             any
             unless
             it
             be
             those
             which
             concern
             the
             worship
             of
             Angels
             or
             Images
             ,
             is
             beyond
             my
             scope
             .
          
           
             And
             first
             of
             all
             by
             due
             attention
             to
             the
             premisses
             ,
             an
             Anthropomorphite
             may
             blush
             at
             his
             rude
             conceit
             about
             the
             humane
             figure
             of
             the
             Divine
             substance
             ,
             whose
             spiritual
             and
             immense
             amplitude
             is
             incapable
             of
             any
             natural
             figure
             or
             colour
             ;
             though
             God
             by
             his
             Logos
             using
             the
             ministry
             of
             inferiour
             creatures
             ,
             hath
             condescended
             to
             a
             visible
             Shechinah
             .
          
           
             Hence
             ,
             secondly
             ,
             those
             people
             who
             run
             into
             the
             other
             extream
             ,
             the
             Spiritualists
             and
             
               abstractive
               Familists
            
             ,
             may
             be
             induced
             to
             own
             the
             distinct
             substance
             of
             God
             ,
             and
             the
             visible
             person
             of
             Christ
             ;
             and
             not
             to
             subtilize
             the
             Deity
             and
             its
             Persons
             ,
             and
             all
             its
             appearances
             into
             a
             meer
             notion
             ,
             or
             into
             some
             quality
             ,
             act
             ,
             or
             habit
             of
             mans
             spirit
             ;
             or
             to
             bow
             down
             to
             God
             no
             otherwise
             then
             as
             he
             is
             the
             pretended
             light
             or
             love
             in
             their
             own
             breasts
             .
          
           
             Thirdly
             ,
             If
             this
             consideration
             had
             entered
             with
             sobriety
             into
             the
             minds
             of
             those
             
               German
               Anabaptists
            
             a
             ,
             who
             with
             zeal
             contended
             that
             the
             very
             essence
             or
             substance
             of
             the
             Father
             was
             seen
             in
             the
             Son
             ;
             and
             the
             very
             substance
             of
             the
             Spirit
             in
             the
             Dove
             ;
             their
             disputations
             would
             have
             been
             brought
             to
             a
             speedy
             issue
             ,
             or
             rather
             ,
             they
             would
             never
             have
             been
             begun
             .
             They
             
             would
             have
             known
             how
             to
             have
             distinguished
             betwixt
             the
             invisible
             God
             ,
             and
             the
             visible
             face
             or
             Shechinah
             ,
             not
             as
             the
             very
             shape
             ,
             but
             as
             the
             emblem
             and
             significative
             Presence
             of
             the
             Divinity
             .
          
           
             Fourthly
             ,
             For
             want
             of
             some
             such
             notion
             as
             this
             ,
             many
             other
             men
             of
             fanatick
             heads
             (
             such
             as
             were
             most
             of
             the
             Hereticks
             who
             introduced
             novelty
             and
             tumult
             into
             the
             Church
             about
             the
             Persons
             of
             the
             Trinity
             and
             nature
             of
             Christ
             )
             have
             plunged
             themselves
             into
             unintelligible
             conceits
             .
             Of
             this
             number
             were
             the
             Basilidians
             ,
             who
             call'd
             the
             body
             of
             the
             Dove
             the
             Deacon
             ;
             and
             the
             Valentinians
             ,
             who
             stil'd
             it
             the
             spirit
             of
             cogitation
             ,
             which
             descended
             on
             the
             flesh
             of
             the
             Logos
             ;
             thereby
             darkning
             the
             understanding
             with
             phrases
             .
             If
             they
             had
             apprehended
             the
             Logos
             in
             his
             Praeexistence
             or
             Incarnation
             ,
             as
             the
             Shechinah
             of
             God
             ,
             and
             would
             have
             expressed
             that
             notion
             without
             phantastical
             or
             amusing
             terms
             ,
             they
             might
             have
             instructed
             others
             ,
             and
             seen
             the
             truth
             also
             better
             themselves
             when
             they
             had
             clothed
             it
             in
             fit
             and
             becoming
             words
             .
          
           
             Fifthly
             ,
             This
             notion
             may
             not
             be
             unuseful
             for
             the
             unfolding
             the
             Scriptures
             ,
             which
             speak
             of
             the
             Praeexistence
             of
             Christ
             before
             he
             was
             God-man
             ;
             and
             explain
             them
             naturally
             ,
             and
             not
             with
             such
             force
             and
             torture
             as
             they
             are
             exposed
             to
             in
             the
             So●…inian
             Comments
             .
             He
             that
             saith
             Abraham
             saw
             the
             Shechinah
             of
             the
             Praeexisting
             Logos
             ,
             and
             thence
             inferreth
             that
             Christ
             was
             before
             that
             Patriarck
             ,
             speaketh
             plain
             sense
             .
             But
             he
             that
             says
             Christ
             was
             not
             till
             more
             than
             2000
             years
             after
             Abrahams
             death
             ,
             yet
             that
             he
             was
             before
             him
             ,
             because
             he
             was
             before
             Abraham
             was
             Abraham
             ,
             or
             before
             all
             Nations
             were
             blessed
             in
             his
             seed
             ,
             the
             Gentiles
             not
             being
             yet
             called
             ;
             such
             a
             one
             speaks
             like
             a
             Sophist
             ,
             not
             an
             honest
             Interpreter
             ;
             and
             forgets
             that
             Christs
             answer
             (
             before
             Abraham
             was
             ,
             
               I
               am
            
             )
             follows
             upon
             this
             Interrogatory
             of
             the
             
               Jews
               ,
               
               Thou
               art
               not
               yet
               fifty
               years
               old
               ,
               and
               hast
               thou
               seen
               Abraham
               ?
            
          
           
             Sixthly
             ,
             This
             notion
             may
             further
             shew
             the
             error
             of
             those
             Semi-Socinians
             ,
             such
             as
             Vorstius
             and
             his
             Disciples
             ,
             who
             confound
             the
             Immensity
             of
             the
             God-head
             ,
             and
             the
             visible
             Glory
             of
             the
             Shechinah
             ,
             which
             God
             hath
             pleased
             as
             it
             were
             to
             circumscribe
             .
             They
             will
             allow
             this
             King
             of
             the
             world
             no
             further
             room
             for
             his
             Immense
             substance
             than
             that
             which
             his
             especial
             Presence
             irradiates
             in
             his
             particular
             Palace
             a
             .
             Which
             conceit
             though
             in
             part
             it
             be
             accommodable
             to
             the
             Shechinah
             ;
             yet
             is
             it
             a
             presumptuous
             limitation
             of
             the
             great
             God
             ,
             when
             it
             is
             applied
             to
             his
             substance
             which
             Heaven
             and
             Earth
             together
             cannot
             contain
             .
          
           
             Furthermore
             ,
             it
             is
             from
             hence
             in
             part
             ,
             that
             we
             see
             and
             pity
             the
             blindness
             of
             some
             of
             the
             modern
             Jews
             b
             ,
             who
             notwithstanding
             they
             are
             the
             professed
             enemies
             of
             Divine
             Statues
             and
             Images
             ,
             and
             have
             reason
             enough
             to
             believe
             that
             the
             Ark
             of
             God
             hath
             dwelt
             among
             us
             in
             a
             body
             of
             flesh
             ,
             and
             now
             shineth
             in
             the
             Heavens
             ;
             do
             yet
             hope
             (
             some
             say
             )
             for
             an
             especial
             presence
             of
             God
             by
             furnishing
             with
             a
             Chest
             and
             Roll
             of
             their
             Law
             ,
             the
             places
             of
             their
             Religious
             Assemblies
             .
          
           
             Again
             ,
             by
             considering
             with
             St.
             Chrysostome
             the
             Temple
             of
             Solomon
             as
             a
             Type
             ,
             not
             only
             of
             the
             sensible
             but
             also
             of
             the
             invisible
             world
             ;
             and
             by
             considering
             further
             the
             Shechinah
             and
             Ark
             of
             God
             more
             especially
             in
             the
             Holiest
             of
             all
             than
             in
             the
             Sanctuary
             and
             more
             exterior
             Courts
             and
             spaces
             ;
             we
             may
             illustrate
             that
             very
             useful
             and
             most
             probable
             notion
             of
             the
             degrees
             of
             Glory
             ,
             and
             of
             the
             several
             Mansions
             prepared
             for
             several
             Estates
             in
             the
             Kingdom
             of
             Glory
             ;
             where
             notwithstanding
             every
             part
             will
             be
             so
             far
             ,
             though
             inequally
             ,
             filled
             with
             luster
             ,
             that
             all
             may
             be
             said
             with
             open
             face
             to
             behold
             the
             Glory
             of
             God
             ,
             and
             not
             those
             only
             next
             the
             Coelestial
             
             Ark
             or
             Throne
             in
             the
             most
             holy
             place
             .
          
           
             But
             these
             things
             (
             as
             I
             said
             )
             are
             beyond
             my
             scope
             ;
             though
             appertinencies
             to
             my
             Argument
             ;
             and
             therefore
             I
             will
             no
             further
             pursue
             them
             ,
             but
             proceed
             to
             those
             uses
             of
             the
             notion
             which
             lye
             more
             directly
             in
             the
             way
             of
             my
             design
             .
             The
             first
             of
             them
             concerneth
             the
             worship
             of
             Angels
             ,
             the
             second
             of
             Images
             .
          
        
         
           
             PART
             8.
             
             
               Of
               the
               Usefulness
               of
               this
               Argument
               of
               Gods
            
             Shechinah
             ,
             
               with
               relation
               to
               the
               Worship
               of
               Angels
               and
               Images
               .
            
          
           
             FIrst
             ,
             The
             Worshippers
             of
             Angels
             plead
             for
             their
             practice
             ,
             from
             those
             places
             in
             the
             Old
             Testament
             ,
             which
             seem
             to
             speak
             of
             high
             Veneration
             used
             towards
             them
             .
             
               T.
               G.
            
             a
             argueth
             from
             the
             Prayer
             [
             which
             indeed
             is
             rather
             the
             wish
             ]
             of
             Jacob
             ,
             where
             he
             saith
             ,
             
               The
               Angel
               who
               delivered
               me
               from
               all
               evils
               bless
               these
               Children
            
             b
             .
             The
             Manual
             called
             the
             Abridgment
             of
             Christian
             Doctrine
             c
             would
             prove
             the
             Worship
             of
             Dulia
             to
             belong
             to
             Angels
             ,
             from
             the
             falling
             of
             Joshua
             flat
             to
             the
             ground
             when
             the
             Prince
             of
             the
             Host
             of
             God
             appeared
             to
             him
             .
             The
             like
             proof
             is
             produced
             by
             the
             Catechism
             of
             Trent
             d
             from
             the
             blessing
             which
             Jacob
             obtained
             of
             the
             Angel
             with
             whom
             he
             strugled
             .
             If
             Christ
             were
             considered
             as
             the
             Angel
             of
             the
             great
             Council
             appearing
             in
             cases
             of
             moment
             under
             the
             Old
             Testament
             ,
             and
             receiving
             the
             veneration
             most
             due
             to
             him
             ;
             the
             Worshippers
             of
             Angels
             would
             either
             change
             their
             weapons
             ,
             or
             quite
             lay
             them
             down
             .
          
           
             Then
             touching
             the
             Worship
             of
             Images
             ,
             this
             notion
             is
             very
             serviceable
             in
             that
             controverted
             point
             ;
             as
             likewise
             in
             the
             point
             of
             making
             either
             Religious
             S●…atues
             or
             Pictures
             .
             If
             any
             thing
             of
             the
             Divinity
             be
             to
             be
             portraied
             ,
             we
             learn
             from
             hence
             what
             it
             may
             be
             ,
             not
             the
             
             Godhead
             but
             the
             Shechinah
             :
             That
             is
             visible
             ,
             and
             the
             expressing
             of
             it
             with
             the
             best
             lights
             and
             shadows
             of
             Art
             may
             therefore
             be
             not
             unlawful
             ,
             though
             I
             know
             not
             whether
             I
             ought
             to
             plead
             for
             the
             expediency
             of
             it
             in
             common
             use
             .
             There
             was
             it
             seems
             in
             a
             Frontispiece
             of
             our
             Common-Prayer
             Books
             a
             some
             such
             Embleme
             .
             The
             word
             Jehovah
             and
             a
             three
             corner'd
             radiant
             light
             and
             clouds
             ,
             and
             Angels
             .
             He
             that
             took
             notice
             of
             this
             in
             Print
             ,
             and
             might
             have
             observed
             the
             like
             before
             some
             of
             the
             great
             Church-Bibles
             ,
             and
             somewhat
             worse
             ,
             the
             picture
             of
             a
             Dove
             with
             rays
             of
             glory
             before
             the
             
               Biblia
               Polyglotta
            
             ,
             did
             not
             well
             to
             call
             it
             a
             representing
             of
             God
             b
             ,
             and
             to
             charge
             that
             upon
             the
             Church
             which
             was
             the
             fancy
             of
             the
             Engraver
             and
             Printer
             .
             I
             have
             already
             noted
             a
             much
             worse
             Frontispiece
             in
             each
             of
             the
             three
             parts
             of
             the
             Pontifical
             ,
             where
             God
             is
             pictured
             as
             man.
             And
             in
             those
             days
             in
             which
             the
             Bishop
             of
             Rome
             ruled
             in
             England
             ,
             there
             were
             Emblemes
             apt
             to
             suggest
             a
             very
             dangerous
             fancy
             to
             common
             brains
             ;
             Pictures
             of
             the
             Trinity
             in
             three
             conjoined
             heads
             of
             human
             Figure
             .
             And
             so
             ordinary
             they
             were
             that
             they
             served
             as
             Signs
             to
             the
             Shops
             of
             Stationers
             ,
             as
             now
             do
             the
             Heads
             of
             a
             King
             or
             a
             Bishop
             .
             And
             he
             that
             printed
             the
             
               Pupilla
               Oculi
            
             of
             
               de
               Burgo
            
             ,
             was
             pleased
             to
             stamp
             his
             Sign
             in
             that
             manner
             on
             the
             Title-page
             of
             the
             Book
             .
             Nay
             ,
             in
             the
             late
             Missal
             reprinted
             at
             Paris
             c
             there
             is
             none
             of
             the
             best
             faces
             of
             an
             Old
             man
             pictured
             amongst
             Clouds
             and
             Angels
             over
             the
             Crucifix
             before
             the
             Canon
             of
             the
             Mass.
             And
             though
             I
             know
             not
             how
             to
             commend
             these
             things
             ,
             yet
             I
             will
             not
             blame
             them
             as
             acts
             of
             their
             whole
             Church
             .
          
           
             It
             does
             not
             any-where
             appear
             to
             me
             that
             the
             Jews
             of
             old
             pictured
             the
             Ark
             or
             the
             Temple
             ,
             though
             now
             they
             make
             models
             of
             the
             whole
             .
             How
             near
             they
             come
             to
             the
             Original
             I
             cannot
             tell
             ;
             but
             it
             is
             certain
             ,
             that
             in
             picturing
             the
             Sanctuary
             above
             ,
             we
             create
             a
             Phantasm
             ,
             
             which
             needs
             much
             to
             be
             helped
             by
             our
             Reason
             and
             Faith
             ;
             it
             being
             in
             it self
             not
             equal
             in
             glory
             to
             those
             of
             the
             Sun
             and
             the
             Rainbow
             .
          
           
             It
             is
             true
             that
             Pictures
             are
             but
             signs
             ,
             and
             that
             words
             are
             so
             too
             ;
             but
             it
             is
             not
             expedient
             to
             describe
             all
             things
             by
             the
             pencil
             which
             come
             from
             the
             voice
             .
             Words
             are
             Signs
             without
             Imagery
             in
             them
             ,
             and
             they
             are
             transient
             a
             .
             
               Ye
               heard
               a
               voice
               only
               ,
               but
               ye
               saw
               no
               similitude
               ,
            
             saith
             God
             Almighty
             to
             the
             people
             ,
             to
             whom
             he
             forbade
             Images
             b
             .
             Words
             are
             properly
             the
             symbols
             of
             the
             conceptions
             of
             the
             mind
             ,
             and
             not
             of
             the
             external
             object
             .
             They
             are
             notes
             of
             memory
             ,
             and
             helps
             of
             discourse
             .
             They
             are
             in
             themselves
             a
             kind
             of
             spiritual
             and
             immaterial
             marks
             .
             And
             though
             sometimes
             ,
             especially
             in
             Poetick
             characters
             ,
             they
             bring
             to
             the
             fancy
             some
             present
             representation
             ,
             yet
             they
             thereby
             fix
             a
             notion
             rather
             than
             a
             proper
             constant
             phantasm
             (
             unless
             where
             fancy
             is
             indulged
             )
             ;
             and
             they
             do
             not
             so
             grosly
             impress
             upon
             the
             brain
             the
             Image
             they
             convey
             ,
             as
             a
             material
             Picture
             ,
             which
             having
             also
             some
             tangible
             substance
             to
             sustain
             it
             ,
             is
             apt
             to
             be
             transform'd
             into
             an
             object
             of
             worship
             ,
             distinct
             from
             the
             Prototype
             ,
             in
             dull
             and
             sensitive
             minds
             .
             Besides
             ,
             when
             by
             words
             we
             convey
             to
             the
             mind
             a
             representation
             of
             Heaven
             ,
             or
             the
             Shechinah
             of
             God
             ,
             we
             rest
             not
             there
             ,
             but
             following
             the
             pattern
             of
             the
             Holy
             writers
             ,
             we
             offer
             to
             the
             mind
             what
             the
             Painter
             cannot
             to
             the
             eye
             ,
             this
             further
             document
             ,
             that
             we
             have
             not
             by
             far
             reached
             the
             original
             ,
             and
             that
             it
             is
             indeed
             beyond
             all
             expressions
             but
             those
             of
             admiration
             .
             When
             any
             such
             Pictures
             hang
             before
             us
             ,
             we
             should
             in
             this
             manner
             exalt
             the
             phantasm
             into
             mental
             astonishment
             ,
             and
             not
             dwell
             on
             the
             mean
             portraict
             ,
             but
             refine
             and
             exalt
             it
             by
             the
             assistance
             of
             the
             words
             of
             Scripture
             
               which
               call
               the
               Shechinah
               ,
               the
               excellent
               Glory
               ,
               the
               Throne
               before
               which
               the
               Cherubims
               fall
               down
               
               with
               vailed
               face
               ,
               the
               light
               inaccessible
               in
               which
               God
               dwells
               ,
               The
               Throne
               of
               the
               Lamb
               who
               is
               brighter
               than
               the
               Sun
               :
               words
               by
               which
               the
               Pen
               assisteth
               us
               beyond
               any
               Pencil
               of
               Angelo
               or
               Titian
               ;
            
             yet
             neither
             are
             their
             devotional
             pieces
             (
             where
             they
             mix
             not
             ,
             as
             Angelo
             doth
             in
             his
             portraict
             of
             the
             Judgment
             ,
             Heaven
             and
             Christian
             Images
             ;
             Charon
             and
             Christ
             )
             to
             be
             despis'd
             either
             as
             ornaments
             ,
             or
             hints
             of
             memory
             .
          
           
             In
             the
             Catechism
             of
             the
             Council
             of
             Trent
             ,
             the
             Parish-Priest
             is
             required
             to
             take
             care
             a
             that
             Images
             be
             made
             ,
             
               Ad
               utriusque
               Testamenti
               cognoscendam
               Historiam
            
             ,
             for
             procuring
             the
             knowledg
             of
             the
             History
             of
             the
             Bible
             .
             And
             well
             it
             had
             been
             if
             it
             had
             stayed
             there
             :
             but
             it
             proceeds
             in
             requiring
             the
             Priest
             to
             teach
             the
             people
             that
             Images
             of
             Saints
             are
             placed
             in
             Churches
             ,
             
               ut
               Colantur
            
             ,
             that
             they
             may
             be
             worship'd
             :
             either
             the
             Images
             or
             the
             Saints
             by
             them
             .
             Better
             sure
             ,
             it
             were
             ,
             to
             remove
             Images
             quite
             out
             of
             the
             Church
             ,
             than
             to
             leave
             them
             as
             such
             stumbling-blocks
             for
             the
             commonalty
             who
             are
             Children
             in
             understanding
             .
             When
             they
             see
             them
             only
             at
             a
             distance
             with
             their
             eye
             ,
             they
             may
             sometimes
             instruct
             them
             ,
             and
             afford
             them
             hints
             of
             very
             good
             meditations
             :
             but
             when
             they
             are
             directed
             to
             bow
             down
             before
             them
             ,
             and
             to
             them
             also
             ,
             though
             with
             distinctions
             which
             the
             vulgar
             understand
             not
             ,
             they
             ,
             then
             ,
             are
             ,
             if
             Laymens
             Books
             ,
             Books
             of
             Magick
             ,
             rather
             than
             of
             Christian
             Piety
             .
          
           
             God
             ,
             you
             see
             ,
             hath
             provided
             a
             better
             remedy
             for
             mankind
             .
             His
             Son
             hath
             taken
             our
             nature
             into
             unity
             of
             person
             ,
             and
             he
             offers
             himself
             to
             us
             as
             an
             object
             shining
             with
             glory
             and
             power
             in
             the
             Heavens
             ,
             though
             not
             there
             ,
             in
             his
             Godhead
             ,
             confined
             :
             and
             therefore
             to
             use
             any
             Image
             of
             him
             otherwise
             then
             to
             be
             a
             hint
             to
             us
             of
             his
             more
             glorious
             one
             at
             Gods
             right
             hand
             ,
             is
             to
             direct
             our
             devotion
             to
             the
             light
             of
             rotten
             Wood
             ,
             or
             
             Gold
             ,
             or
             Pearl
             ,
             when
             we
             have
             the
             Sun
             in
             the
             Firmament
             .
             If
             we
             worship
             Christs
             Image
             as
             apart
             from
             him
             ,
             we
             do
             ,
             in
             effect
             ,
             divide
             Christ.
             If
             we
             worship
             it
             together
             with
             him
             ,
             we
             ,
             in
             effect
             ,
             multiply
             Christ
             ,
             joyning
             a
             second
             lifeless
             body
             to
             his
             glorious
             one
             ;
             and
             by
             that
             means
             adoring
             it
             ,
             as
             if
             it
             were
             in
             personal
             union
             with
             him
             .
             They
             are
             safe
             who
             say
             with
             S.
             Jerome
             ,
             b
             “
             We
             venerate
             only
             one
             Image
             [
             to
             wit
             Jesus
             Christ
             ]
             the
             Image
             of
             the
             Invisible
             and
             Omnipotent
             God.
             When
             the
             Father
             brought
             this
             brightness
             of
             his
             glory
             a
             and
             the
             express
             Image
             of
             his
             Person
             into
             the
             World
             ,
             he
             said
             ,
             let
             all
             the
             Angels
             of
             God
             worship
             him
             .
             And
             now
             he
             hath
             installed
             him
             as
             God-man
             and
             King
             of
             the
             world
             at
             his
             right
             hand
             ,
             let
             us
             and
             all
             the
             world
             adore
             him
             .
             Let
             them
             worship
             him
             as
             God-man
             ,
             and
             neither
             worship
             an
             undue
             Image
             on
             earth
             as
             joyned
             to
             his
             person
             ,
             nor
             yet
             his
             heavenly
             body
             as
             apart
             by
             it self
             .
             That
             ,
             as
             join'd
             in
             unity
             of
             person
             ,
             and
             now
             in
             glory
             ,
             is
             our
             object
             ;
             and
             a
             Crucifix
             ought
             not
             to
             be
             looked
             upon
             in
             prayer
             ,
             as
             the
             present
             Image
             of
             Christ
             :
             for
             he
             is
             in
             Heaven
             glorious
             ,
             and
             not
             on
             the
             Cross.
             And
             though
             the
             Revelation
             of
             S.
             John
             speaks
             of
             him
             as
             in
             Garments
             roll'd
             in
             blood
             ;
             it
             mentions
             them
             not
             as
             miserable
             apparel
             ,
             but
             as
             the
             Purple
             of
             the
             King
             of
             Kings
             .
             The
             Capitular
             of
             Charles
             the
             Great
             b
             would
             have
             the
             Picture
             of
             Christs
             Resurrection
             as
             frequent
             as
             that
             of
             his
             Cross
             :
             but
             by
             both
             of
             them
             we
             look
             back
             ;
             and
             if
             any
             be
             proper
             ,
             in
             helping
             us
             ,
             not
             meerly
             in
             our
             preparation
             ,
             as
             the
             Crucifix
             may
             be
             ;
             but
             in
             our
             immediate
             Religious
             addresses
             ,
             it
             is
             ,
             surely
             ,
             a
             picture
             of
             him
             in
             Glory
             ,
             if
             that
             could
             be
             well
             made
             :
             but
             neither
             is
             this
             to
             be
             worshipped
             ,
             but
             made
             only
             an
             help
             to
             excite
             our
             mind
             ;
             nor
             is
             the
             humanity
             or
             body
             of
             Christ
             to
             be
             adored
             by
             it self
             ;
             yet
             in
             the
             manuals
             of
             the
             Roman
             Church
             I
             
             find
             addresses
             to
             the
             very
             body
             ;
             and
             I
             fear
             that
             upon
             the
             Festival
             of
             
               Corpus
               Christi
            
             ,
             and
             in
             the
             object
             under
             the
             shews
             of
             bread
             (
             shews
             united
             in
             their
             act
             of
             devotion
             to
             Christs
             body
             )
             ,
             our
             Lord
             is
             divided
             .
             We
             have
             a
             form
             of
             Prayer
             to
             his
             body
             in
             the
             little
             French
             Manual
             c
             called
             
               Petite
               Catechisme
            
             ,
             and
             in
             the
             Litanies
             of
             the
             Sacrament
             d
             .
             And
             the
             Learned
             Bishop
             Usher
             ,
             in
             his
             Sermon
             before
             the
             Commons
             e
             ,
             mentions
             the
             Epistle
             Dedicatory
             of
             the
             Book
             of
             Sanders
             concerning
             the
             Lords
             Supper
             ,
             thus
             superscribed
             .
             
               To
               the
               body
               and
               blood
               of
               our
               Saviour
               Jesus
               Christ
               ,
               under
               the
               forms
               of
               bread
               and
               wine
               ,
               all
               honour
               ,
               praise
               ,
               and
               thanks
               ,
               be
               given
               for
               ever
               .
            
             A
             Judicious
             Christian
             would
             rather
             ascribe
             all
             praise
             and
             honour
             to
             Christ
             God-man
             .
             Whole
             Christ
             let
             us
             supplicate
             and
             honour
             ,
             helping
             our
             Imagination
             by
             his
             Shechinah
             in
             Glory
             ,
             and
             remembring
             the
             words
             of
             St.
             Austin
             ,
             noted
             as
             remarkable
             by
             Agobardus
             f
             Arch-Bishop
             of
             Lyons
             ,
             a
             man
             zealous
             in
             his
             Age
             against
             the
             corruptions
             of
             Image-worship
             ,
             and
             ill
             requited
             in
             his
             memory
             by
             them
             ,
             who
             ,
             (
             as
             Baluzius
             noteth
             g
             )
             esteem
             him
             the
             less
             Catholick
             for
             it
             .
             
               In
               the
               first
               Commandment
               (
               saith
               S.
               Austine
               )
               [
               that
               is
               in
               the
               whole
               of
               that
               ,
               which
               himself
               ,
               elsewhere
               ,
               in
               his
               Questions
               of
               the
               Old
               and
               New-Testament
               ,
               divides
               into
               first
               and
               second
               ]
               each
               similitude
               of
               God
               is
               forbidden
               to
               be
               made
               by
               men
               ;
               not
               because
               God
               hath
               no
               Image
               ,
               but
               because
               no
               Image
               of
               his
               ought
               to
               be
               worshipped
               but
               that
               which
               is
               the
               same
               with
               himself
               ,
               nor
               that
               ,
               for
               him
               ,
               but
               with
               him
               .
            
          
           
             God
             assisting
             us
             with
             this
             Image
             ,
             why
             should
             any
             religious
             Acts
             have
             any
             lower
             object
             total
             or
             partial
             ?
             Images
             set
             up
             as
             any
             sort
             of
             objects
             of
             our
             inward
             or
             external
             devotion
             ,
             are
             a
             sort
             of
             Anti-Arks
             .
             And
             we
             ought
             not
             to
             touch
             them
             ;
             not
             because
             they
             are
             sacred
             ,
             
             but
             because
             they
             are
             unhallowed
             objects
             .
             And
             worse
             still
             they
             are
             rendred
             ,
             too
             often
             ,
             by
             impious
             Art
             ,
             which
             maketh
             the
             lifeless
             Image
             (
             as
             in
             the
             Rood
             of
             Bockley
             )
             by
             help
             of
             Wiers
             ,
             and
             other
             instruments
             of
             Puppetry
             ,
             to
             bend
             ,
             to
             frown
             ,
             to
             roll
             the
             eyes
             ;
             to
             weep
             ,
             to
             bleed
             ;
             to
             exhibit
             signs
             of
             favour
             or
             displeasure
             .
             This
             indeed
             ,
             is
             not
             the
             constitution
             ,
             but
             't
             is
             the
             frequent
             practice
             of
             some
             in
             that
             Church
             :
             and
             hereby
             are
             framed
             so
             many
             snares
             for
             the
             people
             who
             turn
             such
             Images
             into
             Christs
             Shechinah
             .
             For
             if
             certain
             Monks
             (
             who
             were
             also
             shepheards
             ,
             and
             people
             of
             low
             conception
             )
             became
             ,
             through
             their
             rusticity
             ,
             absurd
             Anthropomorphites
             ,
             by
             reading
             the
             bare
             words
             of
             Scripture
             ,
             where
             it
             saith
             ,
             that
             
               God
               created
               man
               in
               his
               own
               Image
            
             ;
             how
             much
             more
             will
             mean
             people
             have
             corrupt
             fancies
             begotten
             in
             them
             by
             false
             Images
             ,
             which
             their
             eyes
             may
             see
             ,
             and
             their
             hands
             may
             handle
             .
             Such
             will
             turn
             a
             common
             Chest
             into
             an
             Ark
             ;
             and
             a
             wooden
             Engine
             into
             the
             Divine
             Shechinah
             .
             
               Of
               the
               Sindon
               at
               
                 Besanson
                 ,
                 Chiffletius
              
               a
               Papist
               reporteth
               ,
               That
               great
               numbers
               met
               twice
               a
               year
               on
               a
               Mountain
               nigh
               the
               City
               ,
               to
               adore
               that
               cloth
               with
               Christs
               Image
               on
               it
               .
               Of
               it
               ,
               he
               further
               saith
               ,
               that
               it
               always
               shineth
               with
               a
               Divine
               presence
               [
               that
               is
               ,
               in
               effect
               ,
               that
               it
               is
               a
               Shechinah
               of
               God
               ]
               ,
               and
               that
               in
               great
               emergencies
               it
               is
               carried
               in
               procession
               like
               the
               Ark
               ,
               being
               yet
               more
               holy
               than
               that
               Mosaic
               Vessel
               .
            
             How
             shall
             the
             people
             not
             fall
             into
             Idolatry
             ,
             when
             such
             false
             Shechinahs
             or
             Idols
             are
             layd
             in
             their
             way
             ?
             How
             much
             more
             would
             it
             tend
             to
             edification
             to
             direct
             them
             to
             the
             Image
             of
             God
             ,
             who
             sitteth
             in
             Glory
             at
             Gods
             right
             hand
             ,
             and
             whom
             our
             minds
             the
             less
             behold
             in
             our
             devotions
             ,
             the
             more
             our
             eye
             is
             fixed
             upon
             an
             Image
             of
             wood
             or
             stone
             .
             In
             the
             City
             or
             Church
             of
             God
             ,
             described
             in
             the
             21st
             chapter
             of
             S.
             
               Johns
               Revelation
            
             ,
             There
             was
             no
             Temple
             
             no
             material
             fixed
             place
             of
             Gods
             visible
             Shechinah
             [
             though
             there
             must
             be
             Synagogues
             or
             Places
             for
             publick
             Assemblies
             ]
             ;
             but
             Christ
             himself
             was
             the
             Light
             or
             Shechinah
             :
             and
             therefore
             to
             him
             ,
             as
             to
             the
             only
             true
             Image
             of
             the
             invisible
             God
             ,
             it
             is
             proper
             to
             direct
             our
             Cogitations
             and
             Prayers
             .
             And
             let
             not
             any
             man
             think
             that
             because
             the
             Shechinah
             is
             in
             Heaven
             ,
             and
             not
             visibly
             in
             a
             Church
             ,
             as
             the
             Shechinah
             was
             in
             the
             Temple
             of
             the
             Jews
             ;
             that
             therefore
             Christians
             have
             less
             assistance
             than
             Gods
             ancient
             People
             :
             for
             they
             have
             that
             which
             is
             much
             more
             excellent
             .
             The
             Glory
             on
             the
             Ark
             was
             only
             a
             mixture
             of
             shapeless
             lights
             and
             shadows
             :
             and
             in
             the
             Temple
             ,
             the
             people
             seldom
             saw
             it
             ,
             but
             being
             assured
             of
             it
             ,
             did
             view
             it
             in
             their
             imagination
             .
             And
             few
             of
             them
             had
             other
             apprehensions
             of
             it
             ,
             than
             as
             of
             the
             presence
             of
             God
             the
             deliverer
             and
             Protector
             of
             that
             Commonwealth
             .
          
           
             But
             Christians
             (
             a
             people
             under
             a
             more
             spiritual
             dispensation
             than
             the
             Jews
             )
             though
             they
             see
             not
             the
             Shechinah
             with
             their
             eyes
             on
             earth
             ,
             yet
             ,
             from
             the
             words
             of
             Scripture
             ,
             they
             can
             excite
             their
             minds
             to
             behold
             it
             ,
             even
             in
             the
             Sanctuary
             of
             Heaven
             .
             And
             they
             behold
             it
             in
             the
             figure
             of
             God-incarnate
             ;
             an
             Image
             ,
             not
             confused
             ,
             but
             of
             a
             distinct
             person
             :
             an
             Image
             which
             brings
             to
             their
             mind
             the
             greatest
             and
             most
             comfortable
             mystery
             of
             the
             means
             of
             Salvation
             ;
             aptest
             to
             encourage
             our
             Prayers
             ,
             and
             to
             enflame
             our
             Zeal
             ,
             and
             to
             raise
             our
             Admiration
             .
          
           
             Some
             objects
             indeed
             ,
             are
             ,
             on
             earth
             ,
             exposed
             to
             the
             eyes
             of
             Christians
             ,
             by
             the
             Institution
             of
             our
             Lord
             ;
             the
             elements
             of
             Bread
             and
             Wine
             .
             And
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             place
             on
             which
             they
             are
             consecrated
             is
             ,
             at
             this
             day
             ,
             called
             ,
             in
             the
             Greek
             Church
             ,
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               Propitiatory
               or
               mercy-Seat
            
             .
             And
             a
             late
             Author
             b
             reporteth
             of
             the
             Abassine
             Priests
             ,
             upon
             the
             Authority
             of
             
             Codignus
             ,
             (
             though
             in
             Codignus
             I
             could
             never
             find
             it
             a
             )
             That
             they
             blessed
             a
             certain
             Shrine
             or
             Coffer
             of
             the
             Sacrament
             ,
             understanding
             by
             it
             the
             Ark
             of
             the
             Covenant
             .
             But
             Christ
             hath
             ordained
             no
             Cherubims
             on
             this
             Ark
             :
             He
             hath
             not
             used
             any
             Images
             ,
             but
             pledges
             of
             his
             dying
             love
             .
             These
             pledges
             ,
             with
             safety
             ,
             call
             his
             passion
             to
             remembrance
             without
             any
             Image
             on
             the
             Table
             ,
             which
             the
             Gallican
             Church
             ,
             of
             old
             ,
             forbad
             ,
             in
             the
             Council
             of
             Rhemes
             ,
             even
             after
             some
             corruptions
             had
             crept
             in
             b
             .
             Neither
             should
             we
             detain
             our
             Fancy
             amongst
             those
             Pledges
             ;
             but
             obey
             the
             
               sursum
               Corda
            
             of
             the
             Ancient
             Church
             .
             It
             seemeth
             incongruous
             to
             rest
             on
             the
             Symbols
             ,
             or
             to
             bow
             down
             to
             them
             ;
             they
             being
             ,
             as
             it
             were
             ,
             the
             dishes
             in
             our
             sacred
             Commemoration
             ,
             or
             Festival
             of
             Christ
             crucified
             ;
             but
             it
             more
             becometh
             us
             to
             lift
             up
             our
             heart
             ,
             and
             eyes
             ,
             and
             hands
             ,
             and
             faith
             ,
             with
             humble
             reverence
             towards
             the
             Heavens
             ,
             and
             to
             worship
             God-man
             in
             Glory
             :
             To
             adore
             our
             great
             Master
             and
             Benefactour
             Jesus
             ,
             not
             as
             suffering
             on
             Calvary
             ,
             but
             as
             triumphing
             in
             the
             Sanctuary
             not
             made
             with
             hands
             .
          
        
      
       
         
         
           CHAP.
           XV.
           
             A
             REVIEW
             and
             CONCLVSION
          
           .
        
         
           A.
           I
           Have
           read
           over
           your
           
             Discourse
             of
             Idolatry
          
           ,
           and
           if
           you
           please
           I
           will
           spend
           a
           few
           Animadversions
           upon
           it
           .
        
         
           B.
           With
           all
           my
           heart
           .
           I
           take
           such
           liberty
           sometimes
           ,
           and
           therefore
           I
           have
           reason
           to
           give
           it
           .
           The
           truth
           is
           ,
           I
           am
           not
           wondrously
           pleased
           ,
           my self
           ,
           with
           what
           I
           have
           done
           .
           And
           I
           believe
           the
           performance
           of
           few
           men
           does
           answer
           to
           the
           Idea
           which
           they
           had
           form'd
           in
           their
           heads
           .
        
         
           A.
           I
           neither
           frame
           Models
           ,
           nor
           work
           by
           them
           ;
           but
           I
           make
           bold
           to
           animadvert
           on
           those
           that
           do
           .
           And
           if
           they
           will
           talk
           to
           the
           world
           ,
           they
           must
           expect
           that
           the
           world
           will
           talk
           again
           .
           As
           to
           your
           Performance
           ,
           my
           Remarks
           in
           the
           general
           are
           but
           Two
           ;
           But
           the
           particular
           ones
           are
           enough
           to
           weary
           you
           ,
           though
           you
           were
           a
           second
           Fabius
           .
        
         
           B.
           Pray
           try
           what
           stock
           of
           Patience
           I
           am
           Master
           of
           :
           Though
           that
           is
           usually
           very
           small
           when
           men
           are
           to
           hear
           of
           their
           own
           faults
           .
        
         
           A.
           They
           may
           be
           mine
           ;
           for
           no
           body
           offends
           oftner
           than
           he
           who
           censures
           .
           At
           least
           he
           runs
           the
           hazard
           of
           offending
           ;
           this
           being
           as
           true
           as
           most
           Proverbs
           ,
           That
           
             he
             who
             kicks
             at
             others
             is
             himself
             half
             way
             to
             a
             fall
             .
          
           But
           let
           us
           
             come
             to
             the
             Points
          
           .
        
         
           I
           observe
           ,
           first
           ,
           That
           
             you
             have
             chosen
             a
             very
             beaten
             Argument
             ,
          
           and
           never
           more
           beaten
           than
           at
           this
           time
           .
           And
           next
           ,
           that
           you
           will
           nauseate
           the
           nice
           Readers
           of
           this
           Age
           with
           your
           numerous
           Citations
           ,
           which
           are
           in
           
           truth
           so
           many
           that
           they
           make
           the
           Book
           seem
           the
           less
           your
           own
           .
        
         
           B.
           'T
           is
           true
           ,
           the
           Argument
           is
           a
           beaten
           one
           ;
           a
           subject
           handled
           by
           
             Maimonides
             ,
             Viretus
             ,
             Vossius
             ,
             Reinolds
             ,
             Selden
             ,
          
           and
           many
           others
           of
           great
           Learning
           .
           But
           I
           cannot
           say
           that
           it
           was
           wholly
           
             of
             my
             own
             chusing
          
           ;
           nor
           can
           I
           tell
           you
           all
           the
           occasions
           of
           it
           ,
           unless
           I
           break
           open
           the
           seal
           of
           Confession
           .
           But
           be
           the
           Argument
           as
           beaten
           as
           it
           will
           ;
           I
           hope
           there
           may
           be
           something
           said
           in
           it
           ,
           not
           said
           before
           ;
           as
           in
           a
           Mine
           which
           hath
           been
           wrought
           in
           for
           many
           years
           ,
           some
           mean
           Labourer
           may
           find
           
             a
             new
             vein
             of
             Oar.
          
           However
           ,
           there
           must
           be
           new
           Books
           for
           them
           whose
           curiosity
           will
           not
           incline
           them
           to
           look
           back
           upon
           the
           old
           ones
           .
           And
           there
           must
           be
           many
           upon
           every
           useful
           subject
           ,
           that
           the
           differing
           Genius
           of
           each
           Reader
           may
           be
           gratified
           by
           an
           innocent
           compliance
           with
           it
           .
           And
           the
           very
           concurrence
           of
           many
           at
           this
           time
           in
           this
           one
           subject
           ,
           does
           shew
           that
           they
           judged
           it
           highly
           useful
           for
           this
           age
           ;
           though
           it
           may
           be
           some
           would
           have
           spared
           their
           pains
           had
           they
           had
           a
           window
           into
           the
           Studies
           of
           others
           ,
           and
           seen
           what
           they
           were
           a
           doing
           .
           And
           further
           ,
           I
           assure
           you
           upon
           the
           observation
           of
           others
           as
           well
           as
           upon
           my
           own
           ,
           that
           the
           
             very
             newness
             of
             the
             fashion
          
           in
           any
           Book
           upon
           a
           weighty
           subject
           ,
           is
           some
           way
           instrumental
           in
           carrying
           on
           the
           
             Trade
             of
             Learning
          
           .
        
         
           For
           the
           Citations
           ,
           an
           Historical
           and
           Philological
           Argument
           cannot
           be
           managed
           without
           them
           .
           Ancient
           customs
           and
           matters
           of
           Fact
           are
           not
           to
           be
           invented
           but
           remembred
           .
           And
           though
           I
           fetch
           many
           Materials
           from
           the
           Ancients
           ,
           I
           lose
           no
           more
           my
           property
           in
           this
           writing
           (
           were
           that
           worth
           the
           contending
           for
           )
           than
           a
           Hollander
           does
           in
           any
           of
           his
           Vessels
           ,
           whose
           Timber
           was
           imported
           from
           Norweigh
           ,
           and
           grew
           not
           at
           home
           .
        
         
           A.
           I
           agree
           with
           you
           ,
           adding
           this
           to
           what
           you
           have
           
           said
           ,
           that
           the
           Margent
           is
           as
           often
           left
           clear
           out
           of
           Ignorance
           and
           laziness
           ,
           as
           it
           is
           garnished
           out
           of
           Pedantry
           .
        
         
           I
           have
           done
           with
           my
           general
           Remarks
           .
           Now
           for
           those
           which
           are
           more
           particular
           .
        
         
           In
           Chap.
           2.
           p.
           15.
           you
           seem
           to
           commit
           a
           little
           mistake
           about
           Zaradsas
           ,
           or
           Zaratas
           ,
           said
           by
           Plutarch
           to
           be
           the
           Disciple
           of
           Pythagoras
           .
           He
           was
           not
           therefore
           what
           you
           would
           make
           him
           the
           same
           with
           Zoroaster
           ,
           who
           was
           at
           least
           as
           much
           before
           him
           as
           Socrates
           before
           Plato
           and
           Zenophon
           .
        
         
           
             B.
             Plutarch
          
           himself
           does
           not
           say
           it
           .
           The
           Translator
           (
           rather
           sure
           out
           of
           misattention
           than
           ignorance
           )
           renders
           him
           thus
           a
           ,
           
             Zaratas
             Pythagorae
             Discipulus
          
           .
           Whereas
           this
           is
           the
           Original
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             Zaratas
             the
             Master
             of
             Pythagoras
          
           .
        
         
           A.
           In
           the
           same
           Page
           ,
           in
           
             page
             76
          
           ,
           as
           likewise
           in
           many
           others
           ,
           you
           mention
           the
           two
           Principles
           of
           Pythagoras
           ;
           but
           you
           do
           not
           any-where
           tell
           us
           distinctly
           what
           he
           meaneth
           by
           them
           .
        
         
           A.
           'T
           is
           not
           an
           easie
           matter
           to
           do
           it
           .
           The
           ancient
           Philosophers
           (
           especially
           those
           whose
           Heads
           were
           touched
           with
           Magick
           and
           Enthusiasm
           )
           understood
           divers
           things
           by
           the
           same
           names
           .
           But
           these
           two
           Principles
           are
           most
           literally
           expounded
           of
           the
           Demiourgus
           ,
           or
           Soul
           of
           the
           World
           ;
           and
           Hyle
           ,
           or
           matter
           ,
           his
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           fatal
           original
           of
           Evil
           b
           ,
           which
           he
           and
           his
           followers
           ascribed
           to
           the
           untameable
           nature
           of
           it
           .
        
         
           A.
           I
           go
           on
           .
           In
           Chap.
           5.
           p.
           55
           ,
           &c.
           you
           are
           very
           brief
           in
           your
           proof
           of
           the
           acknowledgment
           of
           one
           Supreme
           God
           amongst
           the
           Gentiles
           ;
           and
           well
           it
           is
           you
           are
           so
           .
           That
           Argument
           has
           been
           considered
           at
           large
           by
           others
           with
           great
           Learning
           .
           And
           of
           these
           some
           have
           appear'd
           since
           your
           Papers
           were
           under
           the
           Press
           .
           So
           that
           in
           your
           brevity
           you
           are
           either
           discreet
           or
           lucky
           .
        
         
         
           B.
           What
           you
           please
           .
           I
           could
           wifh
           that
           I
           had
           been
           more
           brief
           than
           I
           am
           ;
           and
           then
           I
           had
           been
           guilty
           of
           fewer
           mistakes
           .
           I
           find
           that
           I
           have
           cited
           some
           words
           of
           
           Plato's
           as
           acknowledgments
           of
           one
           supreme
           God
           ,
           which
           he
           spake
           not
           of
           him
           
             but
             of
             the
             Soul
             of
             the
             World.
          
           Such
           are
           those
           cited
           by
           me
           in
           pag.
           57.
           where
           he
           is
           said
           to
           call
           God
           
             the
             Maker
             and
             Father
             of
             every
             thing
             .
          
           That
           's
           the
           proper
           Platonick
           Title
           of
           the
           
             Soul
             of
             the
             World
          
           a
           ,
           to
           which
           the
           frame
           of
           the
           visible
           Universe
           ,
           and
           its
           generation
           is
           ascribed
           .
           And
           the
           context
           so
           plainly
           inforceth
           that
           sense
           that
           I
           wonder
           it
           needed
           my
           second
           thoughts
           .
           He
           speaks
           of
           that
           third
           principle
           in
           many
           other
           places
           which
           are
           frequently
           misapplied
           to
           the
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           ]
           one
           Supreme
           God.
           
        
         
           A.
           You
           have
           company
           in
           your
           mistake
           ,
           though
           perhaps
           you
           will
           be
           singular
           in
           your
           Retractation
           .
           But
           to
           proceed
           .
           In
           Chap.
           3.
           pag.
           35.
           you
           insinuate
           that
           the
           Platonists
           judged
           the
           
             Soul
             of
             the
             World
          
           to
           be
           rather
           a
           
             Form
             assisting
             than
             Informing
          
           .
           Whereas
           they
           held
           this
           World
           to
           be
           one
           mighty
           Animal
           .
        
         
           B.
           Nothing
           can
           be
           more
           absurd
           than
           that
           which
           some
           Platonists
           held
           .
           But
           Plato
           himself
           ,
           though
           he
           said
           the
           World
           was
           b
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           ]
           a
           living
           Creature
           endued
           with
           a
           Soul
           ;
           yet
           he
           meant
           not
           by
           the
           Animation
           of
           this
           World
           ,
           either
           the
           vital
           union
           of
           the
           
             highest
             Psyche
          
           to
           all
           matter
           ;
           or
           (
           as
           some
           have
           conceived
           ,
           whilst
           they
           have
           pleased
           to
           measure
           him
           by
           the
           doubtful
           phrases
           of
           Plotinus
           )
           of
           a
           
             secondary
             Soul
             of
             the
             World
          
           to
           the
           formed
           Subcoelestial
           Hyle
           which
           the
           Chaldee
           Oracles
           c
           call
           the
           
             Throne
             of
             Matter
          
           ,
           [
           to
           which
           (
           as
           they
           speak
           )
           there
           is
           a
           descent
           by
           the
           seven
           steps
           of
           the
           Planets
           ]
           and
           
             the
             Fund
             of
             it
          
           .
           But
           by
           this
           Plato
           understood
           d
           
             the
             vital
             union
          
           of
           Souls
           to
           some
           part
           of
           it
           ,
           the
           
             Presential
             union
          
           of
           inferior
           Daemons
           to
           certain
           Statues
           in
           it
           e
           ;
           and
           the
           Order
           ,
           or
           (
           as
           he
           calls
           it
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           
           the
           Temperament
           of
           all
           the
           parts
           adjusted
           by
           Psyche
           .
        
         
           A.
           In
           Chap.
           5.
           pag.
           57
           ,
           59.
           
           You
           seem
           to
           make
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Jehovah
           ,
           and
           Jove
           the
           same
           ;
           which
           was
           not
           always
           your
           opinion
           .
        
         
           B.
           I
           do
           but
           seem
           so
           ;
           I
           think
           as
           I
           did
           .
           For
           Jupiter
           ,
           I
           believe
           as
           Varro
           believed
           ,
           and
           do
           think
           it
           comes
           
             à
             Juvando
          
           .
           For
           Jupiter
           (
           or
           ,
           as
           the
           English
           often
           pronounce
           it
           Jubiter
           )
           or
           Juviter
           are
           the
           same
           ;
           p.
           b.
           v.
           being
           frequently
           used
           for
           one
           another
           .
           Nor
           can
           I
           approve
           of
           the
           Etymology
           of
           
             Juvans
             Pater
          
           ;
           for
           ter
           in
           Jupiter
           is
           a
           meer
           termination
           ;
           and
           Jupiter
           is
           no
           more
           
             Juvans
             pater
          
           ,
           than
           
             Accipiter
             is
             accipiens
             pater
          
           .
        
         
           Concerning
           Jehovah
           I
           still
           think
           that
           the
           word
           is
           the
           same
           in
           effect
           with
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           though
           not
           the
           pronunciation
           of
           it
           :
           a
           sound
           (
           some
           believe
           )
           so
           very
           modern
           that
           it
           is
           said
           to
           have
           been
           first
           heard
           from
           the
           mouth
           of
           Galatinus
           .
           The
           ancient
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           now
           pronounced
           Jehovah
           ,
           was
           in
           all
           likelihood
           sounded
           ,
           Jahveh
           .
           So
           the
           Samaritans
           pronounced
           it
           ,
           of
           whose
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           (
           or
           Jave
           ,
           the
           Vau
           by
           the
           Greeks
           being
           as
           in
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           turned
           into
           Beta
           )
           we
           read
           in
           
           Theodoret's
           Questions
           on
           Exodus
           .
           And
           from
           them
           (
           who
           changed
           not
           their
           ancient
           Letters
           ,
           nor
           received
           the
           Judaic
           Oral
           Cabala
           )
           we
           are
           more
           likely
           to
           understand
           the
           Pronunciation
           ,
           than
           from
           the
           Jews
           misled
           by
           the
           Pharisees
           ,
           who
           in
           and
           after
           the
           Maccabean
           times
           ,
           began
           or
           promoted
           very
           many
           Superstitions
           about
           the
           words
           of
           the
           Bible
           .
           They
           did
           so
           particularly
           about
           the
           Tetragrammaton
           ,
           whose
           Original
           sound
           being
           softly
           pronounced
           ,
           and
           as
           is
           related
           by
           
             Rabbi
             Tarphon
          
           a
           ,
           supped
           up
           as
           it
           were
           by
           the
           mumbling
           Priest
           ,
           was
           by
           degrees
           perfectly
           lost
           amongst
           most
           Jews
           and
           their
           Schollars
           :
           Insomuch
           that
           Origen
           in
           the
           Fragment
           of
           his
           Hexapla
           mentioned
           by
           St.
           Chrysostome
           ,
           as
           also
           many
           others
           read
           it
           ,
           Adonai
           .
           So
           doth
           the
           vulgar
           Latin
           in
           Exod.
           6.
           3.
           though
           in
           all
           other
           places
           it
           renders
           it
           by
           
           Dominus
           .
           The
           Seventy
           turn
           it
           by
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           St.
           Hierom
           by
           Dominus
           ;
           though
           somewhere
           (
           as
           Mercer
           a
           noteth
           )
           he
           calleth
           it
           Jaho
           .
           That
           it
           ended
           in
           Omega
           ,
           as
           in
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           was
           a
           corruption
           apt
           to
           happen
           to
           all
           names
           which
           are
           taken
           out
           of
           one
           Language
           into
           another
           .
           The
           occasion
           of
           it
           might
           be
           this
           :
           The
           power
           of
           the
           
             Samaritan
             Heth
          
           answered
           by
           the
           Greek
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           b
           which
           by
           negligence
           was
           perhaps
           sometimes
           written
           ,
           and
           thence
           in
           process
           of
           time
           pronounced
           as
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           which
           is
           as
           I
           may
           so
           say
           ,
           but
           a
           kind
           of
           Epsilon
           laid
           on
           its
           back
           .
        
         
           A.
           It
           may
           be
           so
           for
           ought
           that
           comes
           now
           into
           my
           mind
           .
           I
           pass
           on
           to
           another
           Note
           .
           In
           
             Chap.
             5.
             pag.
          
           62.
           you
           tell
           us
           that
           the
           Heathens
           used
           the
           Form
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           but
           you
           give
           us
           no
           greater
           Authority
           for
           it
           than
           your
           bare
           word
           .
        
         
           B.
           You
           may
           if
           you
           please
           take
           it
           upon
           the
           word
           of
           Arrian
           in
           his
           second
           Book
           on
           Epictetus
           c
           .
        
         
           A.
           In
           
             Chap.
             5.
             pag.
             77.
          
           you
           seem
           to
           approve
           of
           the
           opinion
           of
           Petavius
           ,
           who
           
             maketh
             Arius
             a
             genuine
             Platonist
          
           :
           whereas
           it
           is
           manifest
           (
           and
           the
           Learned
           have
           taken
           notice
           of
           it
           )
           that
           Plato
           made
           his
           
             second
             Principle
             eternal
          
           ;
           whilst
           Arius
           said
           ,
           
             There
             was
             a
             time
             when
             he
             was
             not
             at
             all
             .
          
        
         
           B.
           I
           only
           cite
           his
           words
           ,
           I
           do
           not
           justifie
           them
           .
           The
           Logos
           of
           Arius
           is
           not
           so
           like
           to
           the
           Nous
           ,
           as
           to
           the
           Psyche
           of
           Plato
           ;
           to
           the
           Demiourgus
           who
           framed
           (
           as
           he
           fancieth
           )
           the
           visible
           World.
           Yet
           thus
           far
           Petavius
           is
           in
           the
           right
           .
           He
           asserteth
           upon
           good
           grounds
           that
           Arius
           was
           infected
           with
           Platonism
           ,
           and
           that
           with
           Plato
           he
           made
           the
           Principle
           that
           framed
           this
           World
           to
           be
           a
           distinct
           substance
           ,
           which
           was
           not
           very
           God
           ;
           though
           he
           did
           not
           affirm
           with
           that
           Philosopher
           ,
           that
           it
           was
           coeternal
           with
           the
           self-originated
           Deity
           ;
           and
           for
           that
           it
           was
           not
           a
           priviledg
           in
           
           Plato's
           judgment
           very
           extraordinary
           ,
           for
           he
           alloweth
           it
           to
           Matter
           it self
           ;
           I
           mean
           the
           
             unformed
             Hyle
          
           .
        
         
         
           A.
           We
           'l
           examine
           these
           things
           anon
           .
           In
           the
           mean
           time
           I
           would
           ask
           you
           ,
           why
           ,
           in
           this
           77th
           page
           ,
           you
           observe
           it
           as
           a
           thing
           worthy
           an
           Asterisc
           ,
           that
           the
           Platonists
           call
           the
           
             Nous
             ,
             unbegotten
          
           ,
           and
           ,
           
             Parent
             to
             it self
          
           ?
           For
           they
           mean
           no
           more
           than
           that
           the
           Nous
           was
           from
           the
           
             T'
             Agathon
          
           by
           eternal
           emanation
           ,
           and
           not
           ,
           as
           this
           World
           from
           Psyehe
           ,
           by
           temporal
           Generation
           or
           formation
           .
        
         
           B.
           They
           mean
           no
           more
           .
           Neither
           did
           I
           think
           it
           a
           deep
           remark
           ,
           but
           I
           the
           rather
           observ'd
           it
           ,
           because
           holy
           Writers
           have
           declined
           such
           terms
           ;
           not
           adhering
           to
           them
           so
           very
           much
           as
           some
           Imagine
           they
           do
           .
           And
           when
           they
           use
           them
           ,
           they
           do
           it
           not
           so
           much
           to
           countenance
           the
           Platonick
           notions
           ,
           as
           to
           oppose
           them
           .
           So
           when
           S.
           John
           saith
           ,
           
             In
             the
             beginning
             was
             the
             Logos
             ,
          
           &c.
           he
           meaneth
           it
           not
           either
           of
           the
           Logos
           or
           Demiourgus
           of
           Plato
           ,
           but
           ,
           rather
           ,
           in
           opposition
           to
           them
           :
           as
           if
           he
           had
           said
           ;
           
             Christ
             ,
             not
             your
             fictitious
             ,
             but
             the
             true
             Logos
             ,
          
           was
           ever
           with
           God
           ,
           and
           God
           also
           ;
           and
           the
           maker
           of
           all
           things
           .
        
         
           A.
           I
           perceive
           by
           this
           ,
           and
           by
           that
           which
           I
           find
           in
           many
           other
           Places
           ,
           that
           you
           have
           not
           forgotten
           the
           old
           saying
           ;
           
             Plato
             is
             my
             friend
             ,
             but
             Truth
             is
             more
             .
          
           Nay
           ,
           you
           seem
           to
           have
           a
           kind
           of
           Pique
           at
           Platonism
           ,
           and
           will
           ,
           I
           fear
           ,
           provoke
           the
           
             Ficinus's
             of
             this
             age
          
           .
        
         
           B.
           I
           do
           not
           with
           design
           oppose
           ,
           or
           challenge
           any
           of
           them
           :
           And
           I
           think
           they
           are
           men
           of
           better
           temper
           then
           to
           make
           every
           light
           notion
           so
           much
           their
           Mistress
           ,
           as
           to
           Duel
           me
           for
           it
           .
           And
           I
           heartily
           wish
           that
           the
           indecent
           and
           irrational
           way
           ,
           used
           by
           some
           Writers
           ,
           of
           hitting
           one
           another
           ,
           fiercely
           ,
           in
           the
           Teeth
           ,
           with
           their
           
             little
             barren
             speculations
          
           ,
           were
           as
           much
           laid
           aside
           ,
           as
           is
           the
           custom
           of
           fighting
           with
           Sandbags
           .
           But
           ,
           what
           are
           the
           particulars
           (
           I
           beseech
           you
           )
           in
           which
           I
           may
           seem
           to
           offend
           the
           Platonists
           ?
        
         
         
           A.
           They
           are
           many
           .
           And
           (
           not
           to
           hover
           in
           generals
           only
           )
           I
           tell
           you
           particularly
           ,
           that
           you
           are
           irreverend
           towards
           their
           Triad
           ;
           a
           notion
           as
           dear
           to
           a
           Platonist
           ,
           as
           Diana
           to
           an
           Ephesian
           .
           It
           is
           true
           in
           Chap.
           5.
           p.
           79.
           
           You
           take
           notice
           of
           the
           three
           Platonick
           Principles
           ,
           as
           distinct
           substances
           ;
           and
           they
           themselves
           do
           so
           likewise
           :
           but
           ,
           then
           ,
           you
           say
           not
           a
           word
           of
           that
           Union
           ,
           whereby
           those
           
             Three
             substances
             ,
             of
             the
             same
             species
             ,
             though
             numerically
             differing
             ,
             become
             but
             one
             God.
             
          
        
         
           B.
           Suppose
           that
           to
           have
           been
           
           Plato's
           mind
           :
           How
           would
           it
           have
           agreed
           to
           the
           one
           God
           of
           the
           Christians
           ,
           whom
           S.
           Paul
           opposeth
           to
           
             Gods
             many
          
           ,
           or
           many
           superior
           Spirits
           ,
           and
           
             Lords
             many
          
           ,
           or
           many
           inferior
           Spirits
           ,
           though
           of
           the
           same
           species
           in
           each
           order
           ?
           But
           I
           see
           not
           ,
           any-where
           in
           Plato
           ,
           that
           this
           was
           his
           opinion
           ,
           though
           Plotinus
           ,
           who
           lived
           where
           Christianity
           was
           planted
           ,
           doth
           ,
           sometimes
           ,
           express
           himself
           in
           that
           manner
           .
           At
           other
           times
           ,
           the
           same
           Plotin
           ,
           (
           who
           is
           a
           kind
           of
           Platonick
           Familist
           )
           doth
           no
           otherwise
           unite
           his
           three
           Principles
           then
           by
           the
           union
           of
           a
           Center
           a
           ,
           a
           lesser
           ,
           and
           a
           greater
           circumference
           ,
           which
           no
           man
           can
           conceive
           ,
           exactly
           in
           one
           another
           .
           When
           he
           saith
           that
           the
           
             T'
             Agathon
             ,
             Nous
          
           and
           Psyche
           ,
           are
           joyned
           ,
           he
           meaneth
           rather
           that
           there
           is
           nothing
           
             betwixt
             them
          
           ,
           than
           that
           ,
           by
           mutual
           penetration
           ,
           and
           vital
           union
           ,
           
             they
             are
             one
          
           .
           He
           interprets
           himself
           ,
           in
           that
           Chapter
           ,
           by
           saying
           of
           the
           three
           Principles
           ,
           that
           there
           is
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           ]
           
             nothing
             that
             interveneth
          
           .
           No
           more
           doth
           any
           Planet
           come
           betwixt
           
             Saturn
             ,
             Jupiter
          
           and
           Mars
           ,
           and
           yet
           they
           are
           three
           Planets
           ,
           not
           one
           .
           And
           this
           seems
           to
           be
           the
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           ]
           the
           
             Indistant
             Distance
          
           of
           which
           notion
           he
           darkneth
           the
           sense
           by
           his
           obscure
           Phraseology
           .
           If
           he
           meant
           much
           more
           ;
           Plato
           did
           not
           ;
           nor
           could
           he
           ,
           with
           consistence
           .
        
         
         
           That
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           
             T'
             Agathon
          
           of
           Plato
           was
           the
           supreme
           God
           ,
           I
           have
           already
           owned
           .
           To
           him
           agreeth
           that
           description
           of
           God
           ,
           that
           he
           is
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           
             without
             Cause
          
           ,
           and
           
             the
             Cause
             of
             every
             thing
             else
             :
          
           Though
           I
           find
           also
           that
           Nature
           ,
           or
           the
           indefinite
           Power
           of
           matter
           and
           motion
           ,
           the
           
             Venus
             of
             the
             Lucretians
          
           ,
           is
           said
           to
           be
           without
           Cause
           ,
           and
           ,
           in
           Phurnutus
           ,
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           the
           Cause
           of
           all
           things
           ;
           that
           is
           ,
           of
           all
           the
           modifications
           of
           matter
           ,
           and
           the
           Phaenomena
           of
           the
           visible
           Universe
           .
        
         
           But
           that
           
             Plato's
             Nous
          
           or
           Demiourgus
           contain
           in
           them
           the
           Idea
           of
           a
           God
           ,
           or
           a
           Being
           absolutely
           perfect
           ,
           is
           most
           contrary
           to
           the
           general
           Air
           of
           Platonism
           ,
           whatsoever
           little
           independent
           sayings
           may
           be
           ,
           that
           way
           ,
           misapplied
           .
           Wherefore
           ,
           in
           Chap.
           5.
           p.
           79.
           
           I
           have
           called
           Nous
           and
           
             Psyche
             ,
             eminent
             Daemons
          
           ,
           a
           and
           
             not
             Divine
             Persons
          
           ,
           though
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           often
           used
           to
           signifie
           the
           supreme
           God
           b
           ,
           as
           in
           that
           place
           where
           the
           Philosopher
           affirmeth
           ,
           that
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           or
           
             the
             Divinity
          
           ,
           is
           not
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           
             an
             envious
             Being
             .
             In
             the
             Oracles
             of
             Zoroaster
          
           c
           it
           is
           affirmed
           ,
           that
           
             the
             supreme
             God
             withdrew
             himself
             from
             the
             world
             :
          
           By
           which
           is
           not
           meant
           that
           he
           sequestred
           himself
           wholly
           from
           all
           the
           affairs
           of
           it
           ,
           but
           (
           as
           Pletho
           noteth
           )
           that
           he
           did
           not
           communicate
           his
           Divinity
           ,
           either
           to
           the
           Nous
           ,
           or
           
             to
             the
             second
             God
          
           ,
           by
           which
           is
           understood
           ,
           in
           those
           Chaldee
           Oracles
           ,
           not
           the
           Logos
           ,
           but
           the
           Demiourgus
           or
           Psyche
           .
           For
           the
           Nous
           ,
           It
           is
           not
           one
           single
           principle
           ,
           but
           a
           kind
           of
           Pantheon
           ,
           
             a
             Collection
             of
             many
             Ideas
          
           or
           Spirits
           ,
           as
           Aristotle
           ,
           who
           lay
           nigh
           to
           the
           bosom
           of
           Plato
           ,
           doth
           truly
           construe
           him
           .
           It
           is
           such
           a
           thing
           as
           
             Christophorus
             Sandius
          
           (
           in
           whose
           brain
           Paradoxes
           naturally
           flutter
           )
           doth
           fancy
           the
           Spirit
           of
           God
           to
           be
           .
           For
           ,
           in
           a
           distinct
           Treatise
           d
           he
           endeavoureth
           to
           prove
           ,
           that
           it
           is
           
             the
             Body
             of
             the
             Good
             Angels
             .
          
           Hence
           ,
           
           sometimes
           ,
           the
           three
           Principles
           are
           called
           
             T'
             Agathon
             ,
             Ideai
          
           ,
           and
           Psyche
           .
           Hence
           he
           find
           it
           called
           the
           Exemplar
           ,
           or
           rather
           that
           which
           afforded
           an
           Exemplar
           (
           they
           distinguishing
           nicely
           betwixt
           the
           form
           ,
           and
           the
           thing
           formed
           )
           ;
           that
           is
           ,
           the
           
             Intellectual
             World
          
           ,
           according
           to
           whose
           pattern
           this
           sensible
           World
           is
           said
           to
           be
           made
           .
           They
           who
           wholly
           blame
           the
           later
           Platonists
           for
           such
           Ideas
           ,
           excusing
           Plato
           ;
           are
           very
           unjust
           :
           For
           they
           drub
           the
           feet
           when
           the
           Head
           was
           first
           in
           Fault
           .
           The
           Exemplar
           ,
           saith
           Plato
           a
           
             is
             all
             the
             Intelligible
             Animals
             in
             it self
             ,
          
           as
           this
           World
           is
           
             the
             circle
             of
             such
             as
             are
             sensible
             .
          
           In
           another
           Book
           b
           he
           saith
           ,
           that
           the
           Intellectual
           World
           containeth
           in
           it
           all
           Intelligent
           Animals
           ;
           as
           this
           sensible
           world
           containeth
           us
           ,
           and
           all
           living
           creatures
           .
           The
           same
           Philosopher
           ,
           in
           the
           Conclusion
           of
           his
           Timaeus
           c
           ,
           asserteth
           
             that
             this
             sensible
             world
             is
             the
          
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           ]
           
             second
             Image
             of
             the
             Intellectual
             God.
          
           Also
           ,
           in
           the
           conclusion
           of
           the
           
             Book
             of
             the
             soul
             of
             the
             world
          
           d
           he
           thus
           discourseth
           .
           
             The
             Ruler
             of
             all
          
           (
           he
           speaks
           of
           
             Psyche
             )
             hath
             committed
             the
             Inspection
             and
             Government
             of
             the
             world
             to
             Daemons
             .
             He
             made
             this
             world
             full
             of
             Daemons
             ,
             and
             Men
             ,
             and
             other
             Animals
             ,
             after
             the
             pattern
             of
             the
             best
             Image
             ,
             of
             the
             ungenerated
             eternal
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             or
             Form
          
           ;
           meaning
           that
           of
           the
           Nous.
           And
           he
           had
           said
           before
           that
           e
           this
           world
           was
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           
             the
             generated
             Image
             of
             the
             eternal
             Gods
          
           ;
           of
           which
           ,
           therefore
           ,
           the
           Collection
           made
           up
           the
           Nous
           or
           
             Intellectual
             world
          
           .
        
         
           Plato
           thus
           expressing
           himself
           ,
           it
           is
           no
           wonder
           that
           it
           is
           said
           in
           the
           Chaldee
           Oracles
           f
           ,
           that
           the
           
             supreme
             God
             delivered
             to
             the
             second
             God
          
           (
           or
           
             Psyche
             )
             all
             the
             Intelligible
             Ideas
             .
          
           Nor
           need
           we
           think
           it
           strange
           to
           hear
           Philo
           speak
           of
           
             an
             Intellectual
             Sun
             and
             Stars
          
           .
        
         
           A.
           If
           it
           be
           thus
           ,
           That
           the
           Nous
           is
           an
           Intellectual
           world
           ,
           and
           that
           this
           world
           is
           a
           kind
           of
           second
           Temple
           
           made
           after
           the
           fashion
           of
           that
           first
           ,
           though
           inferior
           to
           it
           in
           Glory
           ,
           why
           do
           you
           (
           in
           Chap.
           5.
           pag.
           79.
           )
           call
           the
           
             Nous
             ,
             one
             Thing
             ,
             Being
             ,
             or
             Person
             ?
          
        
         
           
             B.
             A
             Thing
          
           ,
           it
           may
           be
           called
           ,
           as
           this
           world
           is
           ,
           being
           one
           Collection
           of
           things
           :
           And
           
             a
             Person
          
           (
           a
           publick
           Person
           )
           being
           a
           Collection
           of
           Intelligent
           Beings
           ,
           of
           which
           the
           principal
           Nous
           or
           spirit
           ,
           seemeth
           to
           answer
           to
           the
           visible
           Sun
           ;
           Plotin
           mentioning
           it
           by
           it self
           ,
           and
           then
           speaking
           of
           the
           beauty
           of
           the
           Ideas
           which
           he
           there
           a
           calls
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           ]
           All
           the
           Intelligible
           Gods.
           Thus
           we
           call
           the
           Collection
           of
           evil
           Spirits
           ,
           and
           the
           Prince
           of
           them
           ,
           by
           the
           name
           of
           Devil
           :
           And
           ,
           in
           the
           Evangelical
           History
           ,
           the
           Principal
           spirit
           in
           a
           man
           possessed
           ,
           answered
           in
           the
           singular
           ,
           though
           he
           said
           ,
           
             his
             name
             was
             Legion
          
           .
        
         
           Plato
           himself
           calls
           this
           visible
           world
           b
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           sensible
           god
           ,
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           generated
           god
           ,
           though
           it
           be
           a
           Collection
           of
           innumerable
           Things
           and
           Persons
           :
           and
           ,
           by
           the
           same
           reason
           ,
           he
           may
           call
           the
           Intellectual
           world
           (
           as
           indeed
           he
           doth
           )
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           an
           Intelligent
           god
           or
           Nous
           ,
           though
           it
           be
           not
           a
           single
           principle
           .
           The
           like
           may
           be
           said
           of
           Logos
           ,
           which
           Philo
           so
           understood
           ,
           or
           else
           he
           would
           not
           ,
           sometimes
           ,
           have
           called
           this
           world
           ,
           Logon
           ,
           as
           I
           have
           shewed
           him
           to
           have
           done
           c
           .
        
         
           The
           Chaldee
           Oracles
           call
           the
           
             Demiourgus
             ,
             the
             second
             God
          
           ;
           and
           he
           is
           more
           properly
           so
           than
           the
           Nous
           :
           yet
           neither
           hath
           that
           principle
           in
           it
           ,
           the
           true
           Idea
           of
           God.
           
        
         
           A.
           How
           doth
           that
           appear
           ?
        
         
           B.
           Two
           ways
           ;
           for
           ,
           First
           ,
           it
           containeth
           not
           ,
           in
           it
           ,
           Infinite
           Wisdom
           ,
           but
           standeth
           in
           need
           of
           a
           Pattern
           to
           work
           by
           ,
           an
           external
           Exemplar
           :
           for
           Psyche
           is
           represented
           as
           an
           under-Artist
           ,
           not
           having
           the
           Idea
           or
           Model
           in
           its
           own
           mind
           ,
           but
           following
           one
           exhibited
           
           by
           his
           superior
           Master
           .
           
             He
             made
             the
             world
          
           (
           saith
           Timaeus
           a
           )
           
             after
             the
             eternal
             form
             .
             Secondly
             ,
          
           It
           containeth
           not
           in
           it
           Omnipotence
           .
           For
           though
           it
           framed
           the
           world
           very
           excellently
           ,
           yet
           it
           is
           said
           to
           have
           been
           ,
           in
           part
           ,
           resisted
           by
           the
           stubbornness
           of
           Hyle
           ,
           and
           not
           to
           have
           done
           all
           it
           desired
           ,
           but
           all
           it
           could
           .
           Plato
           saith
           ,
           in
           his
           Timaeus
           b
           ,
           that
           God
           (
           or
           Psyche
           )
           designed
           
             all
             things
             to
             be
             good
             ,
             and
             nothing
             to
             be
             evil
             ,
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           as
           far
           as
           nature
           would
           suffer
           him
           ;
           and
           again
           ,
           as
           far
           as
           it
           was
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           possible
           thing
           .
           It
           seems
           the
           matter
           was
           not
           such
           pliable
           wax
           as
           would
           receive
           the
           impression
           in
           such
           manner
           as
           Psyche
           would
           have
           been
           pleased
           with
           .
           To
           this
           effect
           there
           is
           a
           remarkable
           place
           in
           Hierocles
           who
           thus
           repeateth
           the
           opinion
           of
           certain
           followers
           of
           Plato
           c
           who
           question'd
           both
           the
           Infinite
           Wisdom
           and
           Power
           of
           Psyche
           .
           They
           think
           not
           that
           there
           is
           
             [
             In
             the
             Demiourgus
             ]
             sufficient
             power
             ,
             whereby
             ,
             through
             its
             own
             wisdom
             (
             by
             which
             it
             maketh
             things
             ,
             
               out
               of
               eternal
               matter
            
             )
             [
             for
             so
             I
             construe
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             and
             not
             ,
             with
             the
             Translator
             ,
          
           
             Qua
             ab
             omni
             eternitate
             Res
             efficit
             ,
          
           which
           contradicteth
           the
           scope
           of
           the
           place
           ,
           ]
           the
           world
           may
           perfectly
           be
           ordered
           ;
           but
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             by
             the
             mutual
             aid
             of
             unbegotten
             Hyle
             ,
             and
             by
             using
             extrinsick
             nature
             exhibited
             before
             it
             ,
             it
             may
             accomplish
             its
             work
             .
          
           It
           is
           true
           ,
           the
           common
           Copy
           Reads
           it
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           (
           which
           surprizeth
           me
           )
           Grotius
           translateth
           it
           d
           
             generatae
             materiae
             ministerio
          
           .
           But
           it
           is
           directly
           contrary
           to
           the
           tenor
           of
           the
           Platonists
           there
           cited
           ,
           and
           to
           the
           following
           Discourse
           :
           which
           is
           such
           ,
           that
           Hierocles
           believ'd
           e
           they
           held
           matter
           to
           be
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           ungenerated
           ,
           not
           only
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           as
           being
           before
           time
           ,
           which
           they
           say
           ,
           began
           with
           the
           sensible
           world
           ;
           but
           ,
           likewise
           ,
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           as
           being
           without
           all
           Cause
           ;
           in
           
           which
           sense
           the
           
             T'
             Agathon
          
           only
           is
           to
           be
           called
           unbegotten
           .
           By
           this
           ,
           it
           should
           seem
           ,
           that
           the
           Demiourgus
           is
           but
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           the
           servant
           of
           matter
           ,
           as
           the
           Egyptians
           in
           Herodotus
           do
           stile
           him
           .
           And
           this
           Plutarch
           a
           also
           teacheth
           ,
           saying
           ,
           
             The
             essence
             of
             Matter
             out
             of
             which
             this
             World
             was
             made
             ,
             was
             not
             generated
             ,
             but
             laid
             always
             (
             as
             far
             as
             it
             could
             )
             before
             the
             Workman
             ,
             to
             be
             disposed
             and
             ordered
             by
             him
             according
             to
             his
             Exemplar
             or
             likeness
             [
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             as
             much
             as
             possible
             might
             be
             .
          
        
         
           A.
           This
           puts
           me
           in
           mind
           of
           what
           you
           affirmed
           before
           ,
           that
           Matter
           was
           by
           Plato
           made
           to
           be
           eternal
           .
           So
           did
           Theodoret
           before
           you
           b
           ,
           as
           well
           as
           Plutarch
           .
           But
           is
           this
           manifest
           from
           Plato
           himself
           ?
        
         
           B.
           It
           is
           .
           Insomuch
           that
           by
           some
           
             Platonists
             Hyle
          
           is
           called
           
             the
             Sister
             of
             Psyche
          
           c
           .
           Plato
           in
           Timaeus
           d
           ,
           
             of
             the
             Soul
             of
             the
             World
             ,
          
           does
           expressly
           call
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           or
           ]
           Matter
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           eternal
           ,
           and
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           unbegotten
           .
           And
           again
           he
           saith
           in
           the
           same
           Page
           ,
           that
           
             before
             the
             Heaven
             was
             made
          
           (
           by
           which
           in
           that
           place
           he
           means
           this
           World
           )
           
             there
             existed
             in
             the
             Logos
          
           ,
           (
           or
           Intellectual
           World
           )
           
             Idea
             ,
             and
             matter
          
           ;
           to
           which
           he
           adds
           also
           in
           that
           Discourse
           ,
           the
           Demiourgus
           .
        
         
           A.
           What
           then
           is
           the
           meaning
           of
           the
           making
           of
           the
           World
           ,
           and
           the
           novity
           of
           its
           essence
           ,
           so
           often
           mentioned
           in
           the
           School
           of
           Plato
           ?
        
         
           B.
           There
           is
           meant
           by
           it
           not
           any
           Temporal
           Creation
           of
           the
           very
           substance
           of
           
             Matter
             ,
             but
             the
             production
             of
             this
             form
          
           *
           
             out
             of
             formless
             Hyle
          
           ,
           which
           they
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           e
           ,
           or
           shapelesness
           .
           God
           (
           saith
           Plato
           *
           ,
           meaning
           Psyche
           )
           made
           this
           World
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           ]
           of
           all
           the
           Praeexistent
           Matter
           .
           
             He
             made
             it
          
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           
             out
             of
             the
             things
             not
             seen
          
           f
           ,
           (
           out
           of
           simple
           Matter
           void
           of
           
             Phaenomena
             )
             ,
             but
             not
          
           (
           say
           they
           )
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           g
           ]
           
             out
             of
             very
             nothing
          
           .
        
         
         
           Matter
           ,
           therefore
           (
           the
           most
           simple
           Hyle
           )
           is
           with
           them
           eternal
           ;
           and
           makes
           up
           a
           
             fourth
             thing
          
           in
           the
           first
           Quaternio
           of
           the
           
             Pythagorick
             Tetractys
          
           ;
           the
           three
           first
           being
           
             T'
             Agathon
             or
             Aitia
             ,
             Nous
             or
             Logos
             ,
             Psyche
             or
             Demiourgus
             .
          
        
         
           A.
           I
           had
           thought
           with
           some
           in
           Drusius
           on
           the
           name
           Jehovah
           ,
           that
           the
           Tetractys
           was
           the
           Tetragrammaton
           ,
           that
           secret
           and
           mysterious
           name
           of
           God
           most
           high
           ,
           which
           Pythagoras
           revealed
           to
           the
           Gentiles
           .
        
         
           B.
           By
           no
           means
           .
           Had
           it
           been
           in
           his
           time
           so
           superstitiously
           reverenced
           ,
           and
           a
           name
           above
           all
           other
           names
           ,
           a
           Jew
           would
           never
           have
           cast
           such
           a
           Pearl
           before
           a
           Gentile
           (
           and
           especially
           before
           such
           a
           one
           ,
           a
           kind
           of
           Magical
           Gentile
           )
           whom
           he
           had
           in
           abhorrence
           as
           much
           as
           a
           swine
           .
           This
           name
           was
           no
           mystery
           among
           the
           Greeks
           ,
           as
           is
           evident
           from
           the
           mention
           of
           Jerombalus
           [
           or
           Jerombaal
           ]
           a
           Priest
           of
           the
           God
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           in
           Sanchuniathon
           :
           of
           Jaho
           in
           St.
           Hierom
           ,
           and
           the
           
             Sibylline
             Oracles
          
           :
           of
           Jaoth
           ,
           or
           Jaoh
           in
           Irenaeus
           :
           of
           the
           
           Hebrew-God
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           by
           the
           Gnosticks
           ,
           in
           a
           Manuscript
           of
           Origen
           a
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           :
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           
             Clemens
             Alexandrinus
          
           :
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           the
           first
           Principle
           of
           the
           first
           Gnostick
           Heaven
           in
           Epiphanius
           :
           the
           God
           of
           Moses
           in
           
             Diodorus
             Siculus
          
           :
           the
           God
           Bacchus
           in
           the
           Oracle
           of
           
             Apollo
             Clarius
          
           ;
           and
           lastly
           (
           as
           was
           said
           )
           of
           the
           Samaritan
           God
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           in
           Theodoret
           .
           And
           certainly
           the
           Jews
           before
           the
           Captivity
           knew
           well
           enough
           how
           to
           pronounce
           this
           name
           ;
           nor
           doth
           it
           appear
           in
           all
           the
           Bible
           that
           they
           feared
           to
           reveal
           it
           .
        
         
           A.
           What
           meaneth
           that
           place
           in
           
             Exod.
             6.
             3.
             
             But
             by
             my
             name
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
             was
             I
             not
             known
             unto
             them
             ?
          
        
         
           B.
           It
           meaneth
           that
           Go●…
           having
           actually
           given
           defence
           and
           plenty
           to
           
             Abraham
             ,
             Isaac
          
           and
           Jacob
           ,
           was
           already
           known
           to
           them
           by
           the
           names
           of
           El
           ,
           Almighty
           ;
           and
           Schadai
           ,
           Alsufficient
           .
           But
           that
           having
           not
           fulfilled
           
           to
           them
           his
           Promise
           *
           of
           giving
           to
           them
           or
           their
           seed
           ,
           the
           Land
           of
           Canaan
           ;
           was
           not
           yet
           known
           to
           them
           by
           his
           name
           Jehovah
           or
           Jahveh
           ,
           which
           comes
           from
           [
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ]
           Hajah
           ,
           which
           signifies
           to
           Be
           and
           Exist
           ;
           and
           imports
           a
           
             God
             constant
             to
             his
             word
             ,
             and
             the
             same
             to
             day
             ,
             yesterday
             ,
             and
             for
             ever
             .
          
        
         
           A.
           If
           the
           Tetractys
           of
           Pythagoras
           be
           not
           the
           Tetragrammaton
           of
           Moses
           ;
           what
           other
           thing
           is
           it
           ?
        
         
           B.
           I
           can
           judg
           it
           no
           other
           thing
           than
           that
           which
           Plutarch
           thought
           it
           b
           ,
           
             The
             Pythagorean
             World.
          
           This
           World
           (
           as
           the
           same
           Plutarch
           *
           observeth
           )
           consisteth
           of
           a
           
             double
             Quaternary
          
           .
           The
           Quaternary
           of
           the
           Intellectual
           World
           is
           
             T'
             Agathon
             ,
             Nous
             ,
             Psyche
             ,
             Hyle
             .
          
           The
           Quaternary
           of
           the
           sensible
           World
           (
           which
           is
           most
           properly
           the
           Pythagorean
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           is
           Fire
           ,
           Air
           ,
           Water
           ,
           and
           Earth
           ;
           The
           four
           Elements
           c
           called
           by
           the
           name
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           (
           the
           Roots
           or
           Principles
           of
           all
           mixed
           Bodies
           )
           in
           these
           ancient
           Greek
           Verses
           :
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             d
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           That
           is
           ,
           Jupiter
           the
           Fire
           ,
           Juno
           the
           Air
           ,
           Pluto
           the
           Earth
           ,
           and
           Nestis
           ,
           or
           the
           womb
           ,
           the
           Water
           ,
           are
           the
           four
           Roots
           of
           all
           Things
           .
        
         
           The
           like
           we
           find
           in
           the
           Form
           of
           the
           Pythagorick
           Oath
           ,
           in
           these
           words
           a
           :
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
        
         
           A.
           This
           to
           me
           is
           a
           Pythagorick
           Riddle
           .
           How
           do
           you
           expound
           it
           ?
        
         
           B.
           I
           construe
           the
           Dystich
           thus
           :
           
             No
             [
             or
             yea
             ]
             ,
             By
             Him
             from
             whom
             we
             learned
             the
             Tetractys
             (
             for
             they
             swore
             by
             their
             Master
             *
             )
             a
             fountain
             containing
             in
             it
             
             the
             Roots
             (
             or
             Elements
             )
             of
             
               everflowing
               Matter
            
          
           For
           so
           I
           interpret
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           *
           not
           as
           some
           of
           eternal
           Matter
           ,
           of
           which
           the
           Elements
           are
           not
           the
           Roots
           ,
           and
           which
           is
           not
           here
           spoken
           of
           ;
           but
           of
           
             the
             second
             Matter
          
           which
           perpetually
           changeth
           its
           shapes
           ;
           the
           first
           being
           neither
           this
           or
           that
           ,
           but
           
             ingenerable
             and
             incorruptible
             Hyle
          
           .
        
         
           Now
           if
           I
           am
           mistaken
           in
           this
           notion
           of
           the
           Tetractys
           ,
           I
           err
           with
           company
           .
           For
           Hierocles
           in
           a
           place
           little
           observed
           ,
           does
           seem
           to
           say
           the
           same
           thing
           .
           The
           Tetrad
           (
           said
           he
           *
           )
           is
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             the
             framer
             of
             all
             things
          
           ;
           and
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               the
               cause
            
             ,
             [
             or
             the
             
               T'
               Agathon
            
             ,
             frequently
             so
             called
             by
             the
             modern
             
               Platonists
               ;
            
             ]
             and
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             the
             Idea
             or
             Intellectual
             World
             ;
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               The
               cause
               of
               the
               Heavenly
            
             [
             that
             is
             of
             the
             ethereal
             first
             )
             Matter
             ,
             and
             of
             that
             which
             is
             sensible
             .
          
        
         
           A.
           This
           Interpretation
           of
           the
           Tetractys
           seems
           not
           wide
           of
           the
           scope
           of
           Pythagoras
           and
           Plato
           .
           But
           for
           the
           Triad
           ,
           methinks
           you
           are
           more
           severe
           than
           you
           need
           to
           be
           in
           explaining
           ,
           or
           (
           to
           express
           your
           humour
           more
           properly
           )
           in
           exposing
           of
           it
           .
           There
           must
           surely
           be
           somewhat
           more
           Divine
           in
           that
           Notion
           than
           you
           allow
           ,
           seeing
           it
           hath
           spread
           it self
           very
           widely
           among
           the
           Gentiles
           ,
           and
           thereby
           seems
           the
           dictate
           of
           that
           reason
           which
           is
           common
           to
           them
           all
           .
        
         
           B.
           You
           argue
           upon
           an
           usual
           mistake
           .
           Many
           such
           Doctrines
           are
           spread
           very
           far
           ,
           but
           often
           they
           come
           from
           one
           only
           root
           ;
           and
           that
           is
           not
           true
           reason
           ,
           but
           the
           authority
           of
           some
           one
           fam'd
           Master
           in
           Learning
           .
           The
           Bellweather
           goes
           first
           ,
           and
           a
           numerous
           flock
           follow
           him
           upon
           no
           other
           motive
           often-times
           ,
           but
           because
           they
           see
           him
           go
           before
           them
           .
           Orpheus
           is
           followed
           by
           Pythagoras
           ,
           and
           he
           by
           Plato
           and
           thousands
           of
           others
           in
           successive
           Ages
           .
        
         
           A.
           There
           is
           no
           effect
           without
           its
           cause
           .
           What
           (
           I
           
           pray
           you
           )
           did
           move
           Orpheus
           ,
           or
           Pythagoras
           ,
           or
           Plato
           ,
           or
           him
           whoever
           he
           was
           that
           was
           the
           Beginner
           to
           take
           up
           at
           first
           this
           Doctrine
           of
           the
           Triad
           ?
        
         
           B.
           The
           other
           extream
           opinion
           of
           those
           Philosophers
           who
           were
           
             meer
             Atomists
          
           .
        
         
           A.
           How
           could
           that
           be
           ?
           they
           were
           the
           followers
           of
           Moschus
           or
           Mochus
           ,
           that
           is
           Moses
           ,
           whom
           Orpheus
           and
           Pythagoras
           ,
           and
           Plato
           ,
           rather
           follow
           than
           contradict
           .
        
         
           B.
           That
           Moschus
           was
           Moses
           ,
           Mr.
           
             Selden
             ,
             Arcerius
          
           in
           his
           Notes
           on
           Jamblicus
           ,
           and
           divers
           others
           seem
           to
           believe
           ,
           for
           no
           other
           reason
           that
           I
           know
           of
           than
           because
           the
           names
           are
           a
           little
           like
           one
           another
           .
           But
           Mochus
           or
           Moschus
           was
           plainly
           a
           Phaenician
           of
           later
           times
           ,
           and
           one
           who
           opened
           a
           School
           at
           Sidon
           a
           .
           He
           is
           the
           same
           with
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           Laertius
           and
           
             Suidas
             .
             Laertius
          
           b
           maketh
           him
           a
           Phaenician
           ,
           and
           one
           of
           those
           Barbarians
           as
           he
           calls
           them
           ,
           from
           whom
           Philosophy
           had
           its
           birth
           ,
           e're
           it
           was
           propagated
           in
           Greece
           .
           And
           he
           numbers
           him
           with
           Zamolxis
           the
           
             Thracian
             ,
             Atlas
          
           the
           Libyan
           ,
           and
           Vulcan
           the
           Egyptian
           .
        
         
           But
           it
           is
           not
           of
           any
           moment
           ,
           here
           to
           inquire
           any
           further
           about
           him
           .
           I
           know
           not
           whether
           he
           were
           such
           an
           Atomist
           as
           I
           am
           here
           speaking
           of
           ;
           to
           wit
           ,
           a
           
             perfect
             Materialist
          
           ,
           denying
           the
           Existence
           and
           the
           very
           notion
           of
           Incorporeal
           substance
           .
           In
           opposition
           to
           such
           the
           Pneumatists
           framed
           the
           
             Platonick
             Triad
          
           after
           this
           manner
           :
           The
           Swmatists
           or
           Materialists
           supposed
           nothing
           to
           be
           in
           the
           world
           but
           Body
           ,
           and
           all
           body
           to
           exist
           eternally
           of
           it self
           ,
           in
           its
           essence
           though
           not
           in
           its
           modes
           ,
           without
           all
           cause
           .
           The
           Pneumatists
           opposed
           this
           Dogma
           by
           asserting
           one
           supreme
           Incorporeal
           substance
           ,
           the
           Aitia
           or
           cause
           of
           all
           Beings
           besides
           its
           own
           :
           the
           
             T'
             Agathon
          
           ,
           or
           fountain-good
           whence
           all
           Essence
           flowed
           .
           The
           Materialists
           supposed
           that
           this
           visible
           World
           was
           the
           only
           World
           ,
           and
           that
           all
           Ideas
           and
           all
           pretences
           of
           Incorporeal
           
           Beings
           ,
           were
           but
           so
           many
           impressions
           of
           motion
           on
           the
           brain
           .
           This
           Dogma
           the
           Pneumatists
           opposed
           by
           asserting
           
             separate
             Ideas
          
           and
           
             an
             Intellectual
             World
          
           ;
           a
           Nous
           or
           Logos
           .
        
         
           The
           Materialists
           supposed
           the
           frame
           of
           the
           visible
           World
           to
           have
           been
           made
           at
           adventure
           ,
           and
           by
           a
           fortuitous
           concourse
           of
           Atoms
           .
           The
           Pneumatists
           opposed
           this
           Dogma
           ,
           by
           affirming
           
             two
             things
          
           :
           First
           ,
           that
           there
           was
           not
           only
           Matter
           and
           Motion
           ,
           but
           a
           Demiourgus
           ,
           an
           Incorporeal
           workman
           ,
           governing
           the
           disorderly
           motion
           of
           the
           Chaos
           ,
           and
           disposing
           of
           the
           rude
           Materials
           in
           it
           into
           a
           Regular
           System
           .
           Secondly
           ,
           That
           this
           Artificer
           did
           not
           work
           at
           adventure
           ,
           but
           accorrding
           to
           an
           excellent
           Exemplar
           ,
           laid
           before
           him
           .
        
         
           A.
           I
           perceive
           you
           still
           so
           explain
           this
           Triad
           ,
           that
           you
           will
           not
           allow
           
             Plato
             to
             Christianize
          
           .
           Nay
           I
           find
           elsewhere
           c
           that
           you
           do
           not
           think
           him
           so
           much
           as
           to
           Mosaize
           ;
           which
           is
           very
           hard
           measure
           ,
           and
           such
           as
           others
           have
           not
           meted
           to
           him
           .
        
         
           B.
           I
           do
           not
           say
           that
           he
           did
           not
           Mosaize
           ,
           but
           that
           to
           me
           it
           was
           not
           manifest
           that
           he
           did
           .
        
         
           A.
           When
           he
           saith
           in
           his
           Timaeus
           ,
           a
           That
           the
           Father
           having
           made
           the
           World
           was
           exceedingly
           transported
           at
           the
           work
           of
           his
           hands
           ;
           doth
           he
           not
           borrow
           from
           Moses
           ,
           who
           said
           b
           ,
           
             That
             God
             saw
             every
             thing
             that
             he
             had
             made
             ,
             and
             behold
             it
             was
             very
             good
             .
          
        
         
           B.
           It
           is
           not
           manifest
           that
           he
           did
           .
           It
           is
           natural
           for
           any
           man
           to
           say
           after
           the
           description
           of
           an
           excellent
           and
           an
           agreeable
           performance
           ,
           that
           the
           Artist
           was
           pleased
           with
           what
           he
           had
           done
           .
           Further
           ,
           it
           is
           here
           to
           be
           observed
           ,
           that
           Plato
           in
           that
           place
           speaketh
           not
           as
           Moses
           of
           God
           ,
           the
           supreme
           
             self-originated
             Father
          
           ,
           but
           of
           the
           third
           Principle
           ,
           or
           Demiourgus
           ,
           whom
           he
           stileth
           emphatically
           the
           Father
           and
           Genitor
           of
           the
           visible
           World.
           For
           to
           the
           
             T'
             Agathon
             Plato
          
           ascribes
           not
           such
           
           Fatherhood
           and
           Generation
           ;
           but
           says
           ,
           of
           all
           things
           flowing
           from
           him
           ,
           that
           they
           were
           unbegotten
           ;
           that
           is
           ,
           not
           formed
           ,
           as
           he
           says
           this
           World
           was
           ,
           out
           of
           
             praeexistent
             Matter
             by
             Psyche
          
           .
        
         
           A.
           Though
           the
           Demiourgus
           of
           Plato
           may
           not
           be
           the
           Mosaic
           maker
           of
           the
           World
           ,
           yet
           he
           may
           seem
           at
           least
           to
           be
           the
           Spirit
           of
           God
           ,
           which
           (
           as
           Moses
           teacheth
           *
           )
           
             moved
             upon
             the
             face
             of
             the
             waters
             .
          
           For
           Plato
           maketh
           his
           
             Third
             principle
          
           to
           agitate
           the
           Chaos
           .
        
         
           B.
           Neither
           is
           that
           evident
           ;
           for
           the
           Text
           may
           be
           interpreted
           of
           a
           
             Wind
             of
             God
          
           ,
           that
           is
           ,
           according
           to
           the
           Jewish
           Idiom
           ,
           of
           a
           
             mighty
             wind
          
           so
           moving
           .
           The
           
             Winds
             of
             God
          
           (
           saith
           the
           Arabick
           Version
           )
           
             blew
             upon
             the
             face
             of
             the
             waters
             .
          
        
         
           A.
           Though
           you
           evade
           this
           ,
           yet
           I
           hope
           you
           will
           grant
           something
           in
           favour
           of
           
             Orpheus
             ,
             Pythagoras
          
           and
           Plato
           .
           You
           will
           grant
           sure
           that
           they
           received
           the
           Doctrine
           of
           the
           
             Immortality
             of
             the
             Soul
          
           from
           the
           
             Cabala
             of
             Moyses
          
           ,
           and
           were
           thereby
           great
           Benefactors
           to
           the
           Gentile-world
           ,
           and
           predisposed
           it
           for
           the
           reception
           of
           the
           Christian
           Faith.
           
        
         
           B.
           That
           kind
           of
           Immortality
           which
           they
           held
           was
           not
           agreeable
           to
           Christian
           Doctrine
           .
           They
           asserted
           indeed
           the
           Incorporeal
           and
           indissoluble
           nature
           of
           the
           substance
           of
           mans
           soul
           ;
           but
           by
           the
           Dogma
           of
           its
           Circulation
           through
           several
           Bodies
           ,
           they
           taught
           a
           false
           and
           uncomfortable
           Faith
           which
           our
           Lord
           never
           justified
           .
           He
           taught
           not
           only
           that
           the
           Soul
           was
           not
           a
           concretion
           of
           separable
           Atoms
           ,
           and
           that
           it
           was
           a
           substance
           not
           to
           be
           killed
           ,
           a
           substance
           subsisting
           after
           death
           ;
           but
           that
           it
           was
           ,
           if
           
             righteous
             ,
             immortal
             in
             unchangeable
             blessedness
             .
          
           He
           did
           not
           dishearten
           the
           virtuous
           by
           saying
           (
           as
           did
           Pythagoras
           )
           that
           the
           Soul
           after
           having
           attained
           the
           height
           of
           the
           Heavenly
           state
           ,
           might
           come
           down
           again
           from
           the
           top
           of
           the
           Circle
           ,
           and
           be
           happy
           and
           
           unhappy
           in
           
             eternal
             Rotations
          
           and
           Vicissitudes
           .
           For
           this
           reason
           St.
           Austin
           in
           the
           first
           Book
           c
           of
           his
           Retractations
           ,
           speaking
           of
           the
           Souls
           ascent
           into
           Heaven
           ,
           thinketh
           it
           had
           been
           safer
           to
           have
           expressed
           himself
           by
           the
           word
           Going
           ,
           than
           that
           of
           Returning
           ;
           lest
           any
           should
           believe
           he
           favoured
           the
           Platonick
           notion
           of
           its
           being
           thrust
           down
           from
           its
           seat
           in
           Heaven
           .
        
         
           A.
           Of
           Platonism
           ,
           enough
           .
           I
           will
           trouble
           you
           again
           ,
           as
           I
           did
           at
           the
           beginning
           ,
           with
           a
           few
           Remarks
           of
           another
           kind
           ;
           and
           then
           I
           will
           suffer
           you
           to
           be
           quiet
           .
        
         
           B.
           Pray
           let
           us
           hear
           them
           .
        
         
           A.
           In
           Chap.
           5.
           pag.
           52.
           you
           make
           Pagods
           to
           be
           the
           Statues
           ,
           whereas
           they
           are
           only
           the
           Temples
           of
           Idols
           .
        
         
           B.
           I
           use
           not
           my
           own
           words
           ,
           but
           
             Vincent
             le
             Blanc's
          
           ,
           and
           with
           him
           many
           others
           agree
           ;
           though
           I
           do
           not
           remember
           that
           either
           in
           Sir
           Thomas
           Roe's
           Voyage
           to
           the
           East-Indies
           a
           ,
           or
           in
           Monsieur
           Tavernier's
           Travels
           b
           ,
           Pagod
           is
           otherwise
           used
           than
           for
           a
           Temple
           .
           But
           why
           may
           it
           not
           signifie
           both
           the
           Statue
           and
           the
           Temple
           ?
           At
           Rome
           they
           do
           not
           think
           it
           absurd
           to
           call
           ,
           the
           Saint
           ,
           the
           Church
           ,
           the
           Image
           ,
           
             Sancta
             Maria.
          
           
        
         
           A.
           It
           may
           be
           so
           .
           I
           pass
           to
           another
           Note
           .
           In
           Chap.
           6.
           pag.
           97
           ,
           98.
           you
           expound
           the
           
             second
             Commandment
          
           ,
           or
           prohibition
           of
           a
           Vow
           forbidden
           to
           be
           made
           to
           an
           
             Idol
             or
             Vanity
          
           ,
           in
           the
           name
           of
           
             El
             ,
             Elohim
             ,
             Jehovah
          
           ,
           or
           (
           if
           you
           will
           have
           it
           so
           )
           Jahveh
           ;
           or
           in
           any
           other
           name
           of
           the
           God
           of
           Israel
           .
           So
           far
           the
           Novelty
           ,
           perhaps
           ,
           is
           passable
           .
           But
           then
           to
           obviate
           an
           Objection
           which
           may
           be
           made
           from
           our
           Lords
           Interpretation
           ,
           
             [
             Thou
             shalt
             not
             forswear
             thy self
             ,
             ]
          
           you
           add
           this
           ,
           
             That
             he
             who
             voweth
             by
             an
             Idol
             ,
             seeing
             he
             cannot
             be
             enabled
             by
             it
             to
             perform
             his
             Vow
             ,
             is
             therefore
             in
             effect
             forsworn
             .
          
           And
           this
           looks
           more
           like
           an
           Evasion
           than
           an
           Answer
           .
        
         
           B.
           It
           doth
           so
           .
           Nor
           will
           I
           go
           about
           either
           to
           defend
           that
           ,
           or
           the
           Exposition
           which
           occasioned
           it
           .
           Thus
           
           much
           only
           I
           chuse
           to
           subjoin
           :
           That
           a
           Jew
           or
           a
           Christian
           vowing
           by
           an
           Idol
           though
           coloured
           with
           some
           Name
           of
           the
           true
           God
           ,
           is
           actually
           forsworn
           ;
           because
           he
           breaketh
           either
           the
           Mosaical
           ,
           or
           Evangelical
           Covenant
           ,
           an
           especial
           part
           of
           which
           is
           the
           renunciation
           of
           the
           worship
           of
           all
           Daemons
           *
           .
        
         
           In
           speaking
           to
           the
           first
           Commandment
           ,
           in
           p.
           97.
           
           I
           am
           guilty
           of
           a
           fault
           of
           omission
           which
           you
           take
           no
           notice
           of
           .
        
         
           A.
           What
           may
           that
           be
           ?
        
         
           B.
           I
           ought
           to
           have
           observed
           that
           the
           Jews
           did
           generally
           interpret
           that
           Prohibition
           ,
           against
           the
           worship
           ,
           not
           so
           much
           of
           any
           other
           
             supreme
             god
          
           ,
           as
           of
           the
           
             middle
             powers
          
           ,
           or
           supposed
           Mediators
           ,
           betwixt
           God
           and
           Man.
           
        
         
           A.
           There
           needs
           no
           command
           against
           the
           worship
           
             of
             many
             supreme
             gods
          
           ;
           that
           being
           a
           contradiction
           to
           the
           sense
           of
           mankind
           .
        
         
           B.
           True
           ;
           when
           you
           use
           the
           words
           ,
           
             many
             supremes
          
           .
           But
           the
           common
           people
           think
           not
           of
           the
           World
           ,
           as
           one
           Body
           necessarily
           placed
           under
           one
           Governour
           ;
           but
           they
           may
           be
           brought
           to
           think
           of
           the
           Kingdom
           of
           Heaven
           ,
           as
           they
           do
           of
           the
           kingdoms
           in
           this
           world
           ,
           where
           there
           
             is
             no
             Universal
             Monarch
          
           .
           They
           may
           think
           there
           are
           several
           coequal
           gods
           ,
           in
           their
           several
           Precincts
           .
           Nay
           ,
           generally
           the
           Barbarous
           in
           several
           Countries
           ,
           may
           be
           apt
           to
           think
           their
           Topical
           god
           superior
           to
           all
           others
           .
           The
           ignorant
           Frier
           thought
           the
           French
           King
           his
           Master
           ,
           the
           greatest
           on
           earth
           ,
           when
           he
           irreverently
           compared
           him
           to
           God
           the
           Father
           ,
           and
           called
           our
           Holy
           Lord
           the
           Dauphine
           of
           Heaven
           .
           And
           some
           poor
           Peasants
           believe
           there
           is
           scarce
           one
           higher
           on
           earth
           than
           the
           Lord
           of
           the
           Mannor
           .
        
         
           A.
           I
           have
           met
           with
           such
           in
           my
           time
           .
           But
           ,
           I
           go
           on
           .
           In
           Chap.
           6.
           p.
           122
           ,
           and
           in
           other
           places
           ,
           you
           
           much
           disparage
           the
           Ancient
           Histories
           of
           Greece
           .
        
         
           
             B.
             Plato
          
           himself
           a
           speaking
           of
           the
           
             first
             Phoroneus
             ,
             Deucalion
          
           ,
           and
           others
           ,
           suggesteth
           that
           their
           stories
           are
           fabulous
           .
           And
           that
           which
           he
           there
           remembers
           of
           the
           Discourse
           of
           the
           Priests
           of
           Sais
           to
           Solon
           ,
           about
           the
           Antiquities
           of
           Egypt
           and
           Greece
           ,
           and
           of
           Athens
           as
           an
           Egyptian
           Colony
           ,
           is
           ,
           at
           first
           hearing
           ,
           so
           Idle
           a
           Tale
           ,
           that
           I
           wonder
           the
           Philosopher
           ,
           or
           any
           discreet
           Reader
           of
           him
           ,
           hath
           had
           any
           reverence
           for
           it
           .
        
         
           A.
           I
           confess
           ,
           I
           have
           not
           .
           Give
           me
           leave
           to
           trouble
           you
           with
           one
           objection
           more
           .
           In
           Chap.
           7.
           p.
           146.
           
           You
           say
           
             Two
             things
          
           concerning
           the
           Idolatry
           of
           the
           Mahometans
           which
           will
           not
           pass
           .
           First
           ,
           You
           affirm
           that
           they
           pray
           to
           Mahomet
           :
           whereas
           they
           are
           forbidden
           to
           do
           any
           such
           thing
           by
           their
           great
           Article
           ,
           
             of
             Faith
             in
             one
             God.
             Secondly
             ,
          
           You
           say
           ,
           
             it
             is
             most
             notorious
          
           that
           they
           do
           so
           ;
           whereas
           some
           judicious
           Persons
           who
           have
           lived
           amongst
           them
           ,
           and
           such
           who
           are
           of
           better
           credit
           than
           the
           Author
           you
           cite
           ,
           do
           profess
           they
           could
           never
           observe
           them
           doing
           it
           .
        
         
           B.
           To
           your
           first
           exception
           ,
           I
           thus
           answer
           .
           Their
           Article
           ,
           
             of
             Faith
             in
             one
             God
          
           ,
           was
           not
           so
           much
           designed
           against
           the
           worship
           of
           subordinate
           powers
           ,
           as
           against
           the
           acknowledgment
           of
           three
           coequal
           Subsistences
           in
           the
           God
           of
           the
           Christians
           .
           It
           is
           one
           of
           the
           Dogmata
           of
           the
           Moslemans
           (
           saith
           
             Gabriel
             Sionita
          
           b
           )
           ,
           
             That
             God
             is
             One
             ;
             and
             that
             there
             is
             no
             other
             equal
             to
             Him.
             And
             this
             last
             Clause
             Mahomet
             added
             with
             direct
             design
             against
             the
             Christian
             Trinity
             .
          
           And
           he
           would
           not
           have
           been
           so
           vehement
           ,
           in
           his
           charge
           of
           Idolatry
           against
           the
           Christians
           ,
           if
           they
           had
           worshipped
           Christ
           and
           the
           Holy
           Ghost
           with
           subordinate
           honour
           ,
           and
           not
           as
           very
           God.
           
        
         
           For
           your
           second
           Exception
           ,
           I
           must
           confess
           that
           the
           words
           
             [
             most
             notonious
          
           ]
           may
           seem
           a
           little
           too
           bold
           ;
           
           they
           relating
           to
           a
           matter
           which
           is
           under
           dispute
           :
           as
           likewise
           that
           ,
           on
           your
           side
           ,
           there
           are
           Authors
           a
           of
           better
           credit
           then
           
             Monsieur
             de
             la
             Guilliotiere
          
           whom
           I
           have
           produced
           .
           I
           have
           not
           much
           relyed
           upon
           his
           word
           since
           I
           was
           taught
           by
           a
           person
           of
           great
           integrity
           b
           ,
           that
           his
           Book
           of
           Athens
           to
           his
           knowledg
           was
           wide
           of
           the
           truth
           .
        
         
           But
           Monsieur
           
             de
             la
             Guilliotiere
          
           is
           not
           my
           only
           Author
           .
           I
           am
           told
           by
           others
           that
           the
           worship
           of
           Heroes
           ,
           and
           trust
           in
           their
           Aids
           as
           Patrons
           under
           God
           ,
           is
           to
           be
           charged
           on
           Mahometans
           ,
           if
           not
           on
           the
           constitution
           of
           Mahomet
           who
           taught
           expresly
           c
           the
           Intercession
           of
           Saints
           .
        
         
           Busbequius
           relateth
           d
           that
           the
           Turks
           believe
           their
           Hero
           Chederle
           (
           a
           kind
           of
           Mahometan
           St.
           George
           )
           to
           be
           propitious
           in
           War
           ,
           
             to
             all
             who
             implore
             his
             Aid
             .
          
           He
           further
           telleth
           that
           the
           Dervi
           ,
           or
           Turkish
           Monks
           ,
           shewed
           him
           the
           Sepulchres
           of
           the
           Relations
           of
           Chederle
           ;
           and
           
             would
             have
             gladly
             perswaded
             him
             that
             many
             benefits
             were
             daily
             conferred
             from
             Heaven
             on
             those
             who
             at
             those
             chres
             petitioned
             them
             for
             assistance
             .
          
        
         
           
             Francis
             Barton
          
           a
           learned
           English
           man
           ,
           and
           no
           stranger
           in
           Turkey
           ,
           discoursing
           of
           the
           manners
           of
           that
           people
           ,
           giveth
           this
           as
           an
           instance
           of
           their
           Veneration
           of
           Saints
           .
           
             The
             Admiral
             (
             saith
             he
             )
             of
             the
             Imperial
             Fleet
             ,
             during
             fourteen
             days
             before
             he
             set
             sail
             ,
             was
             obliged
             to
             go
             once
             a
             day
             to
             the
             Sepulchre
             of
             Isuppus
             ,
             an
             eminent
             and
             fortunate
             Warrier
             ,
             and
             there
             to
             pray
             for
             success
             .
          
        
         
           Septem-Castrenses
           was
           detained
           many
           years
           among
           the
           Mahometans
           .
           And
           he
           (
           in
           the
           fifteenth
           Chapter
           of
           his
           Book
           ,
           
             de
             Turcarum
             Moribus
          
           )
           is
           large
           in
           mentioning
           their
           Guardian-Heroes
           ,
           in
           whom
           they
           put
           subordinate
           trust
           .
        
         
           One
           (
           it
           seems
           )
           is
           called
           Sedichast
           ,
           which
           they
           interteth
           ,
           
           
             Holy
             Conquerour
          
           ,
           or
           
             Victorious
             among
             the
             Saints
          
           .
           And
           of
           him
           (
           he
           saith
           )
           it
           is
           the
           common
           opinion
           ,
           that
           no
           man
           was
           ever
           sent
           away
           unanswered
           ,
           who
           in
           any
           necessity
           prayed
           to
           him
           for
           succour
           ,
           especially
           in
           any
           emergency
           of
           War.
           He
           is
           (
           as
           he
           proceeds
           )
           as
           famous
           among
           the
           Turks
           ,
           as
           St.
           Anthony
           among
           [
           some
           ]
           Christians
           .
           Another
           is
           called
           
             Harschi
             Pettesch
          
           ,
           which
           they
           interpret
           ,
           
             The
             help
             of
             Travel
          
           .
           He
           is
           (
           he
           saith
           )
           much
           
             invoked
             and
             reverenced
          
           by
           strangers
           and
           pilgrims
           ,
           and
           (
           as
           they
           report
           )
           not
           in
           vain
           .
           A
           third
           is
           called
           
             Ascick
             passa
          
           ,
           as
           much
           as
           to
           say
           ,
           
             Patron
             of
             love
          
           ,
           and
           he
           is
           invoked
           in
           Matrimonial
           cases
           .
           A
           fourth
           is
           called
           
             Gotvel
             mirtschin
          
           ,
           and
           is
           a
           kind
           of
           
             Patron
             of
             Cattel
          
           .
           To
           him
           (
           saith
           Septemcastrensis
           )
           my
           Mistress
           prayed
           ,
           and
           vowed
           to
           make
           him
           a
           yearly
           present
           of
           Butter
           for
           the
           Custody
           of
           her
           Kine
           ,
           which
           also
           she
           performed
           .
           And
           (
           as
           he
           goes
           on
           )
           she
           would
           have
           perswaded
           me
           to
           have
           invoked
           him
           ,
           that
           the
           Sheep
           I
           kept
           might
           by
           him
           have
           been
           protected
           from
           the
           Wolves
           that
           infested
           us
           .
        
         
           If
           all
           this
           be
           true
           ,
           and
           the
           Mahometans
           invoke
           so
           many
           other
           Heroes
           ;
           methinks
           they
           should
           not
           forget
           for
           ever
           to
           call
           on
           Mahomet
           himself
           ,
           the
           Prince
           of
           their
           Saints
           ,
           and
           their
           chief
           Intercessor
           a
           with
           God.
           
        
         
           For
           the
           honour
           they
           do
           to
           the
           Relick
           of
           his
           Sandal
           preserved
           at
           Mecha
           b
           :
           For
           their
           worshipping
           of
           the
           place
           where
           they
           supposed
           Abraham
           to
           have
           dwelt
           c
           :
           For
           their
           embracing
           and
           kissing
           the
           stone
           Brachthan
           ,
           on
           which
           they
           say
           Abraham
           accompanied
           with
           Hagar
           d
           :
           Lastly
           ,
           for
           their
           moving
           round
           about
           a
           statue
           of
           stone
           ,
           erected
           in
           the
           midst
           of
           the
           Temple
           at
           Mecha
           ,
           with
           stooping
           shoulders
           ,
           one
           hand
           lifted
           up
           ,
           and
           another
           on
           one
           of
           the
           ears
           ,
           till
           a
           Vertigo
           lays
           them
           on
           the
           floor
           (
           a
           thing
           it
           seems
           told
           Zigabemus
           *
           by
           a
           Turk
           turned
           Christian
           )
           I
           forbear
           to
           enlarge
           ●…pon
           them
           ,
           and
           leave
           the
           whole
           to
           the
           Perusers
           of
           such
           Authors
           as
           
           
             Tavernier
             ,
             Benjamin
             ,
             Zigabenus
             ,
             Busbequius
             ,
             Barton
             .
          
        
         
           A.
           I
           must
           needs
           be
           satisfied
           with
           the
           authorities
           you
           have
           brought
           .
           There
           remain
           divers
           Animadversions
           yet
           behind
           ;
           but
           I
           will
           neither
           tire
           you
           or
           my self
           any
           further
           :
           I
           see
           't
           is
           easier
           to
           raise
           Cavils
           than
           to
           write
           any
           thing
           that
           is
           not
           liable
           to
           them
           .
           I
           beg
           your
           pardon
           for
           the
           rude
           Interruption
           I
           have
           given
           you
           ,
           and
           think
           my self
           obliged
           in
           common
           civility
           to
           bid
           you
           Adieu
           .
        
         
           B.
           You
           have
           not
           offended
           ,
           unless
           you
           have
           done
           so
           by
           your
           Complement
           .
           And
           because
           I
           perceive
           you
           are
           falling
           into
           a
           vein
           of
           Ceremoniousness
           ,
           which
           is
           so
           idle
           a
           thing
           in
           private
           conversation
           ,
           and
           amongst
           old
           Friends
           ,
           I
           will
           be
           contented
           for
           this
           time
           to
           part
           with
           you
           .
           So
           ,
           
             Fare
             you
             well
          
           .
        
         
           FINIS
           .
        
      
    
     
       
         
         
         
           An
           ALPHABETICAL
           INDEX
           .
        
         
           
             A
          
           
             
               AArons
               
                 seeing
                 the
                 God
                 of
                 Israel
                 ,
                 what
                 ,
              
               page
               337
            
             
               Abel's
               and
               Cain
               
                 's
                 Sacrifices
                 how
                 accepted
                 or
                 rejected
                 ,
              
               324
            
             
               Abraham
               
                 ignorant
                 of
                 us
              
               ,
               Exp.
               216
            
             
               Before
               Abraham
               was
               ,
               I
               am
               ,
               Exp.
               (
               324
               ,
               380.
               
            
             
               Abraxas
               
                 of
                 the
              
               Gnosticks
               ,
               who
               ,
               151
            
             
               Absolution
               
                 Romish
                 ,
                 after
                 death
              
               ,
               7
            
             
               AEgypt
               ,
               
                 whence
                 the
                 confusion
                 of
                 its
                 Rites
                 ,
              
               122
               ,
               123
            
             
               AEons
               166
            
             
               African
               
                 Idol
                 of
                 stone
              
               ,
               48
            
             
               Agnus
               Dei's
               Original
               ,
               154
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 whether
                 Thummim
              
               ,
               360
               ,
               361
               ,
               364
            
             
               St.
               Almachius
               ,
               
                 Sm.
                 Almanacum
              
               259
            
             
               Alla
               of
               Mahomet
               ,
               what
               ,
               145
            
             
               Amulets
               ,
               Mahometan
               ,
               147
            
             
               Gnosticks
               ,
               154
            
             
               Angel
               ,
               
                 Christ
                 Emphatically
                 such
              
               ,
               328
               ,
               331
            
             
               —
               
                 To
                 whom
              
               Jacob
               
                 pray'd
                 ,
                 who
              
               ,
               242
            
             
               Angels
               ,
               
                 thought
                 by
                 some
              
               Hellenists
               
                 Governours
                 under
                 God
              
               ,
               105
            
             
               —
               
                 Ministring
                 not
                 Governing
                 Spirits
              
               ,
               212
               ,
               213
               ,
               &c.
               
            
             
               —
               
                 Of
                 the
                 Seven
                 Churches
              
               213
            
             
               —
               Of
               Graecia
               and
               Persia
               83
            
             
               —
               
                 Of
                 their
                 Worship
                 under
                 the
                 Old
                 Testament
                 ,
              
               382
            
             
               —
               
                 Orders
                 of
                 them
              
               ,
               165
               ,
               166
               ,
               212
            
             
               Archangels
               ,
               what
               ,
               212
               ,
               213
            
             
               M.
               Antoninus's
               
                 unknown
                 God
                 ,
                 who
              
               ,
               62
            
             
               Ancient
               of
               days
               ,
               
                 the
                 Son
              
               ,
               270
               ,
               369
            
             
               Ancilia
               ,
               what
               ,
               72
            
             
               Animation
               
                 Platonick
                 of
                 the
                 World
                 ,
                 what
                 ,
              
               394
            
             
               Apis
               ,
               
                 its
                 golden
                 Image
              
               ,
               117
            
             
               —
               
                 Its
                 marks
              
               ,
               118
            
             
               Anthropomorphites
               ,
               379
               ,
               388
            
             
               Aquinas
               ,
               
                 why
                 canonized
              
               ,
               258
            
             
               Ark
               
                 of
                 the
                 Covenant
                 when
                 it
                 failed
                 ,
                 368
                 ,
                 what
                 ,
              
               340
               ,
               341
               ,
               343
            
             
               —
               
                 What
                 in
                 it
              
               ,
               362
               ,
               363
            
             
               —
               
                 How
                 instead
                 of
                 all
                 Statues
              
               ,
               339
               ,
               340
            
             
               —
               
                 Not
                 it self
                 worshipped
              
               ,
               344
               ,
               345
               ,
               346
            
             
               —
               
                 How
                 meant
                 of
                 Christ
              
               ,
               342
               ,
               343
               ,
               370
               ,
               to
               379
            
             
               Arius
               ,
               
                 how
                 a
                 Platonist
              
               ,
               77
               ,
               396
            
             
               Arians
               ,
               
                 their
                 Doxology
              
               ,
               168
               ,
               169
            
             
               
               Arabians
               ,
               
                 worshippers
                 of
                 Daemons
                 and
                 Statues
              
               ,
               143
               ,
               144
            
             
               Assembly
               
                 of
                 Divines
                 ,
                 of
                 the
                 word
              
               Create
               ,
               203
            
             
               Astarte
               in
               Judg.
               2.
               what
               ,
               103
            
             
               Astrology
               
                 Judicial
                 ,
                 whence
              
               ,
               70
            
             
               Athanasius
               
                 his
                 Translation
                 mended
              
               ,
               160
            
             
               Ave
               Maria
               
                 used
                 as
                 a
                 Prayer
                 before
                 Sermon
                 ,
              
               201
               ,
               202
            
             
               St.
               Augustine
               
                 appears
                 to
                 one
                 in
                 a
                 dream
                 ,
              
               243
            
          
        
         
           
             B
          
           
             
               BAbel
               ,
               
                 Its
                 Tower
                 an
                 high
                 Altar
                 ,
                 sacred
                 to
                 the
                 Sun
                 ,
              
               42
               ,
               43
               ,
               44
            
             
               —
               
                 The
                 name
                 the
                 builders
                 designed
                 ,
                 what
                 ,
              
               44
               ,
               45
            
             
               —
               Gods
               coming
               down
               
                 to
                 it
                 ,
                 what
              
               ,
               323
               ,
               324
            
             
               Bacis
               ,
               Bacchus
               ,
               131
               ,
               139
            
             
               Bacchus
               
                 Egypt
                 .
                 Whether
              
               Moses
               ,
               126
               ,
               to
               131
            
             
               St.
               Barbara
               ,
               
                 assistant
                 at
                 Confession
              
               ,
               196
            
             
               Baronius
               ,
               
                 his
                 high
                 devotion
                 towards
                 the
                 H.
                 Virgin
                 ,
              
               224
               ,
               to
               228
            
             
               —
               
                 The
                 occasion
                 of
                 it
              
               ,
               229
            
             
               Basilidian
               
                 Gems
                 ,
                 what
              
               ,
               154
            
             
               Beatifick
               Vision
               ,
               what
               ,
               378
               ,
               379
            
             
               Beelzebub
               ,
               who
               ,
               124
            
             
               Benians
               ,
               
                 their
                 Buffiuna
                 ,
                 Brama
                 ,
                 Mais
                 ,
                 what
                 ,
              
               82
            
             
               S.
               Bernardine's
               
                 odd
                 saying
              
               ,
               257
            
             
               Dr.
               Bilson's
               
                 charge
                 of
                 Idolatry
                 on
                 Papists
              
               ,
               283
            
             
               Bleeding
               Statues
               ,
               300
               ,
               301
            
             
               Blind
               and
               Lame
               ,
               
                 in
                 2
                 Sam.
                 5.
                 what
              
               ,
               89
               ,
               90
            
             
               Body
               of
               Christ
               ,
               
                 Prayers
                 to
                 it
              
               ,
               387
            
             
               —
               
                 Worship
                 of
                 it
              
               ,
               305
            
             
               Bones
               
                 of
                 Elephants
                 mistaken
                 for
                 those
                 of
                 Giants
              
               94
            
             
               First
               Born
               
                 of
                 every
                 Creature
                 ,
                 how
                 Christ
                 so
                 called
              
               165
            
             
               Of
               Bowing
               
                 towards
                 the
                 Altar
              
               ,
               304
               ,
               &c.
               
            
             
               —
               
                 To
                 the
                 Elements
              
               ,
               390
            
             
               —
               
                 At
                 the
                 name
                 of
                 Jesus
              
               ,
               307
               ,
               308
            
             
               Branch
               in
               Isa.
               11.
               1.
               
                 misinterpreted
                 of
                 the
                 Virgin
              
               ,
               247
               ,
               248
            
          
        
         
           
             C
          
           
             
               CAllicratidas
               his
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               68
            
             
               
                 Of
                 the
              
               Golden
               Calf
               ,
               108
               ,
               &c.
               &
               337
            
             
               —
               
                 Why
                 some
                 Fathers
                 called
                 it
                 the
                 Head
                 of
                 a
                 Calf
                 ,
              
               337
            
             
               Cambray
               ,
               
                 its
                 Synods
                 declaration
                 about
                 prayer
                 to
                 Saints
                 ,
              
               196
               ,
               197
            
             
               Cambyses
               ,
               
                 his
                 killing
              
               Apis
               ,
               112
            
             
               Canonization
               
                 modern
                 ,
                 its
                 abuse
              
               ,
               258
               ,
               259
            
             
               Is.
               Casaubon
               
                 's
                 Prayer
                 for
                 the
                 Church
                 of
              
               England
               310
            
             
               
               Cath.
               of
               Siena
               ,
               
                 of
                 her
                 Saintship
              
               ,
               258
            
             
               Golden
               Cat
               ,
               117
            
             
               Celsus
               
                 's
                 error
                 concerning
                 Gods
                 Image
              
               ,
               74
            
             
               Cerberus
               ,
               how
               Pluto
               
                 's
                 Embleme
              
               ,
               119
               ,
               141
            
             
               Chencres
               ,
               who
               ,
               116
               ,
               142
            
             
               A
               Chest
               ,
               
                 a
                 presence
              
               ,
               Jewish
               Ark
               ,
               381
            
             
               Cherubim
               ,
               what
               ,
               337
               ,
               338
               ,
               341
               ,
               342
               ,
               343
               ,
               349
               ,
               350
            
             
               —
               
                 Of
                 their
                 Faces
                 like
                 Oxen's
              
               ,
               337
               ,
               338
            
             
               China
               ,
               
                 its
                 Idol-temples
              
               20
            
             
               Christ
               ,
               
                 Gods
                 Image
              
               ,
               373
               ,
               376
               ,
               386
               ,
               387
               ,
               388
               ,
               389
            
             
               Clouds
               ,
               
                 Why
                 the
              
               Jews
               
                 said
                 to
                 worship
                 them
              
               ,
               107
               ,
               108
            
             
               Command
               ,
               
                 first
                 ,
                 its
                 meaning
              
               ,
               411
            
             
               —
               
                 Second
                 ,
                 what
                 Pesel
                 in
                 it
                 ,
              
               97
            
             
               —
               
                 What
                 it
                 forbids
              
               ,
               267
               ,
               268
               ,
               343
            
             
               —
               
                 Third
                 ,
                 a
                 new
                 expos
                 .
                 of
                 it
                 ,
              
               97
               ,
               98
               ,
               99
               ,
               410
            
             
               
                 Confessions
                 of
              
               Scotl.
               Pol.
               Engl.
               
                 &c.
                 about
              
               Romish
               Idolatry
               ,
               178
               ,
               &c.
               
            
             
               Conical
               
                 form
                 of
                 some
                 Idols
                 ,
                 what
                 it
                 meant
                 ,
              
               42
               ,
               48
            
             
               Crocodile
               ,
               
                 Hieroglyph
                 .
                 of
                 God
              
               ,
               25
            
             
               Crucifix
               ,
               
                 of
                 what
                 use
              
               ,
               278
               ,
               to
               280
            
             
               —
               
                 Not
                 the
                 present
                 Image
                 of
                 Christ
                 ,
              
               277
               ,
               278
               ,
               386
            
             
               Cup
               ,
               
                 by
                 which
                 Joseph
                 divin'd
                 ,
                 what
                 ,
              
               17
               ,
               18
            
             
               Confusio
               
                 a
                 Philos.
                 of
              
               China
               ,
               
                 what
                 he
                 held
              
               ,
               96
            
          
        
         
           
             D
          
           
             
               DAEmons
               ,
               
                 twelve
                 Egyptian
              
               76
            
             
               —
               Twelve
               Grecian
               ones
               ,
               80
            
             
               —
               
                 Of
                 the
                 Gentiles
                 ,
                 evil
                 spirits
                 ,
              
               85
               ,
               86
            
             
               —
               Of
               Mexico
               ,
               
                 very
                 bloody
              
               ,
               87
            
             
               —
               Terrestrial
               ,
               86
               ,
               125
            
             
               Daille
               
                 's
                 defence
                 of
                 kneeling
                 at
                 the
                 Sacrament
                 in
                 the
                 Church
                 of
              
               England
               ,
               206
            
             
               Dan
               and
               Bethel
               ,
               
                 no
                 Shechinahs
                 of
                 God
                 there
              
               ,
               367
            
             
               Davis
               
                 's
                 Voyage
                 to
                 the
                 Northwest
              
               ,
               21
            
             
               Degrees
               
                 of
                 Glory
              
               381
            
             
               Distraction
               
                 by
                 Image-worship
                 in
                 the
                 act
                 of
                 it
                 ,
              
               293
               ,
               294
            
             
               Dives
               and
               Pauper
               ,
               
                 a
                 Dialogue
                 about
                 the
                 worship
                 of
                 Images
                 ,
              
               291
               ,
               292
               ,
               293
            
             
               Dove
               ,
               
                 whether
                 the
                 Holy
                 Ghost
                 ever
                 assumed
                 that
                 shape
                 ,
              
               270
               ,
               372
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               
                 of
                 God
                 ,
                 what
              
               ,
               325
               ,
               335
               ,
               338
               ,
               342
               ,
               366
               ,
               367
               ,
               374
            
             
               Demiourgus
               of
               Gnosticks
               165
            
             
               —
               Of
               Plato
               ,
               
                 not
                 very
                 God
              
               ,
               40
               ,
               &c.
               
            
          
        
         
           
           
             E
          
           
             
               EAst
               ,
               
                 of
                 worshipping
                 towards
                 it
              
               ,
               377
               ,
               378
            
             
               Ephrata
               ,
               we
               heard
               of
               the
               Ark
               there
               ;
               
                 what
                 it
                 means
              
               ,
               371
            
             
               Enoch
               
                 's
                 Prophesie
                 ,
                 valu'd
                 by
              
               Tertullian
               ,
               38
            
             
               Enos
               ,
               
                 falsly
                 accused
                 of
                 Idolatry
                 by
              
               Maimon
               .
               41
            
             
               Epaphus
               ,
               
                 mistaken
                 by
              
               Herodotus
               ,
               121
            
             
               
                 External
                 Worship
              
               ,
               22
            
          
        
         
           
             F
          
           
             
               THe
               Father
               
                 invisible
                 only
                 :
                 how
                 true
                 ;
                 and
                 in
                 the
              
               Arian
               
                 sense
                 how
                 false
              
               ,
               317
               ,
               318
            
             
               Faith
               ,
               what
               not
               of
               Faith
               ,
               sin
               ;
               
                 whether
                 against
                 Invocation
                 of
                 Saints
              
               ,
               200
            
             
               Flesh
               
                 Intellectual
                 in
                 Counc
              
               .
               Const.
               what
               ,
               376
            
             
               Fire
               ,
               
                 Gods
                 answer
                 by
                 it
              
               ,
               324
            
             
               —
               
                 Of
                 a
                 formless
                 one
              
               ,
               317
            
             
               Forms
               
                 of
                 Prayer
                 in
                 the
                 Church
                 of
              
               Rome
               ,
               
                 how
                 scandalous
                 in
                 their
                 common
                 sense
                 ,
              
               189
               ,
               to
               191
            
             
               —
               
                 Whether
                 expounded
                 in
                 a
                 better
                 sense
                 ,
              
               192
               ,
               to
               202
            
             
               Frauds
               pious
               ,
               31
               ,
               32
               ,
               261
               ,
               388
            
             
               Flaming-sword
               in
               Gen.
               what
               ,
               324
               ,
               355.
               
            
          
        
         
           
             G
          
           
             
               St.
               Geneviefve
               
                 Patroness
                 of
              
               Paris
               ,
               233
            
             
               Geneva
               ,
               
                 Images
                 remain
                 there
              
               ,
               297
            
             
               St.
               George
               
                 's
                 day
              
               ,
               233.
               
               Turkish
               St.
               George
               ,
               413
            
             
               Gnosticks
               ,
               
                 worshippers
                 of
                 Daemons
              
               ,
               149
            
             
               —
               
                 Of
                 Images
              
               ,
               154
            
             
               —
               Their
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               150
               ,
               152
               ,
               166
               ,
               167
            
             
               T.
               Goodwin
               
                 of
                 the
                 Government
                 of
                 the
                 Saints
                 departed
                 ,
              
               215
            
             
               T.
               G.
               Papist
               
                 of
                 the
                 same
              
               ,
               237
               ,
               to
               240
            
             
               —
               Answered
               ,
               241
               ,
               to
               244
            
             
               God
               ,
               
                 whence
                 that
                 name
              
               ,
               27
            
             
               Gothick
               superstition
               ,
               219
               ,
               220
            
             
               Government
               
                 subord
                 .
                 of
                 the
                 world
                 by
                 Saints
                 departed
                 ,
                 a
                 dangerous
                 opinion
                 ,
              
               222
               ,
               223
               ,
               301
            
             
               —
               
                 Agreements
                 in
                 it
                 of
                 the
                 Gentiles
                 and
                 Romanists
                 ,
                 confessed
                 by
              
               de
               Roa
               ,
               232
               ,
               by
               Rivallius
               ,
               216
               ,
               217
            
             
               Greece
               
                 its
                 fabulous
                 Antiquities
              
               ,
               412
            
             
               Creek
               Church
               ,
               
                 what
                 Images
                 in
                 it
              
               ,
               177
            
             
               Gregory
               7th
               .
               
                 of
                 his
                 Saintship
              
               ,
               257
            
             
               H.
               Grotius
               ,
               
                 answered
                 about
                 the
                 
                 delivery
                 of
                 the
                 Law
                 by
                 the
                 Logos
                 ,
              
               333
               ,
               &c.
               
            
             
               —
               
                 About
                 the
                 worship
                 of
                 the
                 Ark
                 ,
              
               346
               ,
               347
            
             
               —
               
                 About
                 Cherubim
              
               ,
               349
               ,
               350
            
             
               —
               
                 About
                 the
                 things
                 in
                 the
                 Ark
                 ,
              
               362
               ,
               363
            
             
               —
               
                 He
                 mistranslates
                 Hierocles
              
               ,
               402
            
             
               Guardian-Saints
               ,
               Romish
               ,
               211
               ,
               212
            
             
               Giants
               ,
               the
               congregation
               of
               them
               
                 (
                 in
                 the
                 Proverbs
                 )
                 what
                 it
                 means
                 ,
              
               34
            
          
        
         
           
             H
          
           
             
               Al.
               HAles
               ,
               
                 his
                 idle
                 defence
                 of
                 Saint-worship
              
               ,
               240
            
             
               Harpocrates
               ,
               
                 why
                 supposed
                 the
                 embleme
                 of
              
               Moses
               ,
               131
            
             
               Herodotus
               
                 's
                 Text
                 mended
              
               ,
               118
            
             
               St.
               Hierom's
               
                 mistake
                 about
              
               Abraxas
               ,
               
                 as
                 the
                 Sun
              
               ,
               151
            
             
               Herald
               of
               Norweigh
               ,
               
                 his
                 barbarous
                 Sacr.
              
               22
            
             
               Hochal
               in
               Gen.
               4.
               26.
               what
               ,
               40
            
             
               D.
               Holden
               
                 of
                 the
                 Knowledg
                 of
                 Saints
              
               ,
               205
            
             
               Horns
               of
               Moses
               ,
               what
               ,
               136
               ,
               339
            
             
               —
               
                 Of
                 the
                 Logos
                 ,
                 what
              
               ,
               316
            
             
               Horstius
               
                 's
                 Paradise
                 of
                 the
                 Soul
              
               ,
               201
               ,
               &c.
               211
               ,
               &c.
               
            
             
               Hosea
               
                 's
                 taking
                 to
                 him
                 an
              
               Adulteress
               ,
               what
               ,
               67
            
          
        
         
           
             I
          
           
             
               JAmblicus
               mended
               ,
               394
            
             
               Jaovas
               ,
               
                 Priests
                 of
                 the
                 Sun
                 so
                 called
                 ,
              
               44
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 Jove
                 ,
                 Jehovah
              
               ,
               59
               ,
               152
               ,
               395
               ,
               396
               ,
               404.
               
               Jahveh
               
                 a
                 righter
                 pronunciation
                 than
              
               Jehovah
               ,
               395
            
             
               Jehovah
               ,
               God
               not
               known
               by
               that
               name
               in
               Exod.
               6.
               3.
               
                 what
                 it
                 means
              
               ,
               404
               ,
               405
            
             
               Ibis
               of
               Egypt
               ,
               32
            
             
               Idea
               of
               God
               ,
               what
               ,
               1.
               
                 how
                 turned
                 to
                 an
                 Idol
              
               ,
               23
            
             
               Idolatry
               ,
               
                 its
                 notion
              
               ,
               13
               ,
               14
            
             
               —
               
                 Two
                 kinds
                 of
                 it
              
               ,
               12
            
             
               —
               
                 Why
                 called
                 uncleanness
              
               ,
               13
               ,
               14
            
             
               —
               
                 Three
                 degrees
                 of
                 it
              
               ,
               14
               ,
               15
            
             
               —
               
                 It
                 s
                 general
                 cause
              
               ,
               25
               ,
               26
            
             
               —
               
                 It
                 s
                 blockishness
              
               ,
               50
               ,
               51
            
             
               —
               
                 Not
                 before
                 the
                 Flood
              
               ,
               39
               ,
               40
            
             
               
                 Idols
                 fall
                 before
                 Christ
              
               ,
               340
               ,
               373
               ,
               374
            
             
               —
               
                 renounced
                 in
                 Rom.
                 Rit
                 .
                 of
                 Baptism
                 ,
              
               187
            
             
               Images
               ,
               
                 their
                 glorious
                 or
                 horrid
                 forms
                 ,
                 to
                 what
                 end
                 ,
              
               92
               ,
               93
            
             
               —
               
                 Why
                 in
                 SS
                 .
                 said
                 to
                 be
                 the
                 ultimate
                 objects
                 of
                 the
                 worship
                 of
                 the
                 Gentiles
                 ,
              
               90
               ,
               to
               95
            
             
               —
               
                 Of
                 the
                 true
                 God
                 ,
                 what
                 ,
              
               64
               ,
               65
               ,
               72
               ,
               73
               ,
               to
               75
            
             
               —
               
                 Of
                 the
                 Divinity
              
               ,
               268
               ,
               383
            
             
               
               —
               
                 Of
                 the
                 Trinity
              
               ,
               265
               ,
               266
               ,
               383
               Pope
               John
               22.
               
                 against
                 them
              
               ,
               264
            
             
               —
               
                 Of
                 Christ
                 ,
                 joined
                 by
                 some
                 into
                 personal
                 union
                 with
                 him
                 ,
              
               283
               ,
               284
               ,
               386
            
             
               —
               
                 Of
                 the
                 Shechinah
              
               ,
               383
               ,
               384
               ,
               385
               ,
               386
               ,
               387
            
             
               —
               Of
               our
               Lady
               at
               Halla
               ,
               93
               ,
               300.
               at
               Guadalupa
               ,
               
                 how
                 found
              
               ,
               31
               ,
               32
            
             
               —
               
                 Of
                 Analogy
              
               ,
               269.
               
                 of
                 Memory
              
               ,
               272
            
             
               
                 Of
                 Representation
              
               ,
               272
               ,
               273.
               
               
                 Of
                 Presence
              
               ,
               273
            
             
               —
               
                 Abus'd
                 as
                 Shechinahs
                 of
                 God
              
               ,
               295
               ,
               to
               301
            
             
               —
               
                 Their
                 use
              
               ,
               280
               ,
               &c.
               
            
             
               —
               
                 On
                 Coins
                 how
                 far
                 scrupled
                 by
                 the
              
               Turks
               ,
               107
            
             
               —
               
                 Visible
                 ,
                 more
                 dangerous
                 than
                 signs
                 of
                 words
                 ,
              
               384
            
             
               —
               
                 Hist.
                 of
                 two
                 speaking
                 ones
              
               ,
               90
               ,
               91
            
             
               Immensity
               of
               God
               ,
               against
               Vorstius
               ,
               381
            
             
               Invisibility
               
                 of
                 God
              
               ,
               313
               ,
               314
            
             
               St.
               Joseph
               ,
               
                 a
                 Patron
                 in
              
               America
               ,
               234
            
             
               Isaiah
               saw
               his
               glory
               ;
               
                 what
                 it
                 means
              
               ,
               368
            
             
               Isis
               ,
               
                 her
                 rod
                 ,
                 what
              
               ,
               17
               ,
               135.
               
                 her
                 Image
              
               ,
               113.
               
               Isis
               ,
               all
               ,
               52
               ,
               53.
               
               Isis
               and
               Ceres
               ,
               who
               ,
               137
            
             
               Julian
               
                 when
                 Apostate
                 owned
                 the
                 God
                 of
              
               Abraham
               ,
               66
            
             
               —
               
                 His
                 mistake
                 about
              
               Apis
               ,
               124
            
             
               —
               
                 His
                 Apol.
                 for
                 the
                 worship
                 of
                 Images
                 ,
              
               89
            
             
               Jupiter
               ,
               
                 how
                 the
                 one
                 true
                 God
                 ,
                 how
                 an
                 ill
                 Daemon
                 ,
              
               60
               ,
               61
               ,
               62
               ,
               81
            
             
               —
               
                 Whence
                 the
                 name
                 deriv'd
              
               ,
               395
            
          
        
         
           
             K
          
           
             
               KIrcher
               mistakes
               Maimon
               .
               355
            
             
               Kissing
               ,
               
                 an
                 ancient
                 Ceremony
                 in
                 Religious
                 worship
                 ,
              
               22
            
             
               Kneeling
               
                 at
                 the
                 Sacrament
              
               ,
               305
               ,
               306
               ,
               307
            
          
        
         
           
             L
          
           
             
               LActantius
               ,
               
                 a
                 mistake
                 of
                 his
              
               ,
               331
            
             
               St.
               Lambert
               ,
               
                 Patron
                 of
              
               Brussels
               ,
               233
            
             
               A
               Lamb
               
                 forbidden
                 as
                 Christs
                 Image
              
               ,
               276
            
             
               Law
               of
               Moses
               ,
               
                 given
                 by
                 the
                 Logos
              
               ,
               331
               ,
               &c.
               
            
             
               —
               Mystical
               ,
               370
            
             
               A
               Lie
               in
               Rom.
               1.
               23.
               
                 an
                 Idol
              
               ,
               338
            
             
               Light
               ,
               
                 used
                 by
                 God
                 in
                 his
                 Shechinah
                 ,
              
               315
               ,
               316
            
             
               Lipsius
               
                 's
                 excess
                 of
                 devotion
                 towards
                 the
              
               Virgin
               ,
               229
               ,
               230
               ,
               231
            
             
               Logos
               ,
               
                 why
                 the
                 Son
                 so
                 called
              
               .
            
             
               —
               
                 The
                 Substitute
                 of
                 the
                 Father
              
               ,
               
               319
               ,
               328
               ,
               329
               ,
               330
               ,
               332
               ,
               &c.
               
            
             
               —
               
                 He
                 is
                 thought
                 to
                 have
                 appeared
                 to
              
               Adam
               ,
               320
               ,
               
                 &c.
                 to
              
               Abel
               ,
               322.
               to
               Abraham
               ,
               324
               ,
               
                 &c.
                 to
              
               Agar
               ,
               328.
               to
               Jacob
               ,
               325.
               to
               Moses
               ,
               330
               ,
               
                 &c.
                 to
              
               Isaiah
               ,
               368.
               to
               Daniel
               ,
               369.
               to
               Joshuah
               ,
               366.
               to
               David
               and
               Solomon
               ,
               366
               ,
               367.
               
                 to
                 S.
              
               Stephen
               ,
               376
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               
                 by
                 whom
                 taken
                 instead
                 of
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               153
            
             
               Logos
               
                 sometimes
                 signifies
                 the
                 world
                 in
              
               Philo
               ,
               320
               ,
               401
            
             
               The
               Lord
               that
               rained
               on
               Sodom
               from
               the
               Lord
               ,
               who
               ,
               325
            
          
        
         
           
             M
          
           
             
               MAhomet
               ,
               
                 his
                 one
                 God
              
               ,
               145
               Mahometan
               
                 Saints
                 trusted
                 in
                 as
                 Patrons
              
               ,
               146
               ,
               412
               ,
               413
               ,
               414
            
             
               —
               
                 Of
                 the
                 worship
                 at
                 his
                 Tomb
                 ,
              
               146
               ,
               414
            
             
               Manicheism
               ,
               
                 degenerate
                 Pythagorism
              
               ,
               155
               ,
               156
            
             
               Mary
               ,
               
                 the
                 signification
                 of
                 that
                 name
              
               ,
               241
            
             
               Mass
               ,
               
                 the
                 fraud
                 of
                 the
                 late
                 Translator
                 of
                 it
                 into
              
               English
               ,
               5
               ,
               6
            
             
               Masses
               
                 of
                 Saints
                 ,
                 how
                 to
                 be
                 understood
                 ,
              
               188
            
             
               Matter
               ,
               
                 the
                 first
              
               Hyle
               
                 eternal
                 according
                 to
              
               Plato
               ,
               79
               ,
               402
               ,
               403
               ,
               404
            
             
               —
               
                 It
                 s
                 generation
                 ,
                 what
              
               ,
               394
               ,
               402
               ,
               403
            
             
               —
               
                 It
                 s
                 stubbornness
                 against
              
               Psyche
               ,
               402
               ,
               403
            
             
               —
               
                 The
                 principle
                 of
                 evil
              
               ,
               393
            
             
               Mr.
               Mede
               
                 's
                 notion
                 of
                 the
                 form
                 of
                 the
                 Serpent
                 doubted
                 ,
              
               355
            
             
               Michael
               ,
               
                 the
                 Original
                 of
                 his
                 Feast
              
               ,
               221
            
             
               Miracles
               ,
               
                 Romish
                 ,
                 some
                 false
                 ,
                 some
                 ludicrous
                 ,
              
               259
               ,
               260
               ,
               261
            
             
               —
               
                 Upon
                 Invocation
                 of
                 Saints
              
               ,
               259
               ,
               to
               262
            
             
               —
               
                 At
                 Images
              
               ,
               300
               ,
               301
            
             
               —
               
                 Why
                 to
                 be
                 suspected
              
               ,
               260
            
             
               Miracle
               
                 of
                 a
                 Leg
                 restored
              
               ,
               259.
               
               
                 Of
                 a
                 Shoo
              
               ,
               300
            
             
               Moschus
               ,
               or
               Mochus
               
                 the
                 Atomist
                 ,
                 not
              
               Moses
               ,
               407
            
             
               Moses
               ,
               
                 his
                 fabulous
                 statue
              
               ,
               104
            
             
               —
               
                 He
                 seemeth
                 not
                 to
                 Platonize
              
               ,
               165
               ,
               408
            
             
               —
               
                 Saw
                 God
                 ,
                 what
                 it
                 means
                 ,
              
               335
               ,
               336
            
             
               —
               Whether
               Osiris
               ,
               Bacchus
               ,
               Apis
               ,
               125
               ,
               &c.
               
            
             
               Bishop
               Montague
               ,
               
                 his
                 opinion
                 about
                 praying
                 to
                 Saints
                 ,
                 Angels
                 ,
                 Guardian
                 Angel
                 ,
              
               207
               ,
               208
            
             
               Mountains
               ,
               
                 British
                 Islands
              
               ,
               28
            
             
               Moon
               ,
               
                 Its
                 character
                 on
              
               Apis
               
                 not
                 from
                 the
                 beginning
              
               ,
               118
            
             
               Muggleton
               
                 's
                 gross
                 Deity
              
               ,
               221
               ,
               309
               ,
               310
            
          
        
         
           
           
             N
          
           
             
               NAils
               
                 of
                 the
                 Cross
                 worshipped
                 with
              
               Latria
               ,
               by
               C.
               Curtius
               ,
               147
               ,
               284
               ,
               285
            
             
               Nature
               ,
               Pliny
               
                 's
                 and
              
               Spinosa
               
                 's
                 Goddess
              
               ,
               26
               ,
               27
            
             
               —
               Called
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               399
            
             
               Negative
               
                 honouring
                 of
                 Images
              
               ,
               280
            
             
               Neton
               in
               Macrobius
               is
               Mnevis
               ,
               131
            
             
               Nice
               ,
               
                 Council
                 second
                 ,
                 what
                 it
                 means
                 by
                 adoration
                 of
                 Images
                 ,
              
               288
            
             
               S.
               Nicholas
               
                 made
                 a
                 Guardian-Saint
              
               ,
               231
            
             
               Nocca
               ,
               
                 a
                 kind
                 of
                 Northern
              
               Neptune
               ,
               16
            
             
               Nous
               of
               Plato
               ,
               
                 the
                 Intellectual
                 world
              
               ,
               399
               ,
               400
               ,
               401
            
             
               Numa
               
                 's
                 Temple
                 ,
                 and
                 fire
                 in
                 it
                 ,
                 what
                 ,
              
               48
               ,
               53
            
             
               —
               
                 His
                 zeal
                 against
                 Images
              
               ,
               59
            
             
               —
               
                 The
                 fire
                 in
                 his
                 Temple
                 ,
                 why
                 renewed
                 each
              
               March
               ,
               53
            
             
               Nysa
               ,
               
                 what
                 place
              
               ,
               128
            
          
        
         
           
             O
          
           
             
               ONion
               ,
               
                 of
                 what
                 kind
                 the
                 Idol
                 of
              
               Egypt
               was
               ,
               28
            
             
               Ophites
               ,
               
                 their
                 Diagram
              
               ,
               153
            
             
               Of
               Orders
               
                 of
                 Angels
              
               ,
               165
               ,
               166
               ,
               167
               ,
               212
            
             
               Origen
               ,
               
                 of
                 the
                 power
                 of
                 words
              
               ,
               4
            
             
               Orpheus
               
                 's
                 one
                 God
              
               ,
               56
            
             
               Osiris
               ,
               Bacchus
               ,
               129.
               
               Apis
               ,
               130.
               
               Moses
               ,
               131.
               
               Osarsyphus
               ,
               Disaris
               ,
               131
               ,
               144
            
             
               Oxen
               ,
               
                 how
                 sacred
              
               ,
               111
               ,
               112
               ,
               113
               ,
               114
               ,
               136
               ,
               353.
               
                 with
                 their
                 faces
                 Cherubim
                 appear'd
              
               ,
               337
               ,
               338
            
          
        
         
           
             P
          
           
             
               PAgod
               ,
               what
               ,
               410
            
             
               Pamelius
               ,
               
                 a
                 false
                 charge
                 of
                 his
                 against
              
               Tertullian
               ,
               332
            
             
               Patrocinie
               of
               Saints
               ,
               194
               ,
               to
               256
            
             
               Pectoral
               ,
               
                 a
                 lesser
                 Ark
              
               ,
               351
            
             
               Permiseer
               
                 of
                 the
              
               Benians
               ,
               58
            
             
               Of
               Petavius
               
                 's
                 calling
              
               Arius
               a
               Platonist
               ,
               77
               ,
               396
            
             
               Pictures
               
                 of
                 Christ
                 crucified
                 lawful
              
               ,
               277
            
             
               —
               
                 None
                 of
                 Saints
                 departed
                 ,
                 as
                 such
                 ,
                 possible
                 ,
              
               296
               ,
               297
            
             
               —
               
                 Of
                 Gods
                 Shechinah
              
               ,
               383
               ,
               to
               387
            
             
               Pillar
               
                 of
                 Fire
                 and
                 Cloud
                 ,
                 what
                 ,
              
               331
            
             
               Pix
               
                 carried
                 as
                 the
                 Ark
              
               ,
               296
            
             
               Plato
               
                 he
                 own'd
                 one
                 God
              
               ,
               57
               ,
               58
            
             
               —
               
                 Yet
                 he
                 was
                 an
                 Idolater
              
               ,
               69
               ,
               76
               ,
               to
               81
            
             
               —
               
                 His
                 Triad
                 not
                 the
                 Christian
                 Trin-unity
                 ,
              
               77
               ,
               78
               ,
               398
               ,
               399
               ,
               &c.
               
            
             
               
               —
               
                 Whence
                 it
                 came
              
               ,
               407
               ,
               408
            
             
               —
               
                 His
                 Ideas
                 ,
                 what
              
               ,
               78
               ,
               79
               ,
               399
               ,
               &c.
               
            
             
               —
               
                 His
                 Daemons
                 ,
                 what
                 kind
                 of
                 spirits
                 ,
              
               85
               ,
               86
            
             
               —
               
                 How
                 far
                 he
                 own'd
                 Providence
              
               ,
               81
            
             
               Platonism
               ,
               
                 an
                 occasion
                 of
              
               Gnosticism
               ,
               149
               ,
               150
            
             
               Plutarch's
               
                 Translation
                 mended
              
               ,
            
             
               Poets
               ,
               
                 how
                 causes
                 of
                 Idolatry
              
               ,
               36
               ,
               37
            
             
               Polytheism
               ,
               
                 what
                 kind
                 possible
              
               ,
               411
            
             
               Pluto
               ,
               who
               ,
               124
            
             
               Porphyry
               ,
               
                 his
                 reason
                 for
                 the
                 worship
                 of
                 God
                 by
                 the
                 image
                 of
                 a
                 man
                 ,
              
               74
            
             
               —
               
                 His
                 Translation
                 mended
              
               ,
               86
            
             
               —
               
                 His
                 abstracted
                 worship
              
               ,
               96
            
             
               —
               
                 His
                 not
                 owning
                 the
                 Gods
                 to
                 have
                 been
                 men
                 ,
              
               118
            
             
               Prayer
               ,
               
                 our
                 Lords
                 :
                 said
                 to
                 Saints
                 ,
              
               197
            
             
               Of
               Socrates
               ,
               and
               Simplicius
               ,
               63
            
             
               
                 To
                 Saints
                 ,
                 if
                 only
                 to
                 pray
                 for
                 us
                 ,
              
               192
               ,
               to
               196
               ,
               &c.
               
            
             
               —
               
                 To
                 fictitious
                 persons
              
               ,
               207
               ,
               259
            
             
               —
               
                 To
                 some
                 of
                 suspected
                 Saintship
              
               ,
               256
               ,
               to
               258
            
             
               Real
               Presence
               ,
               94
               ,
               181
               ,
               185
               ,
               346
               ,
               347
            
             
               Profit
               ,
               that
               which
               did
               not
               profit
               ,
               in
               Jer.
               2.
               11.
               
                 meant
                 of
                 an
                 Idol
              
               ,
               338
            
             
               Providence
               ,
               
                 its
                 extent
                 acc
                 .
                 to
              
               Maimon
               .
               84
            
             
               Purgatory
               Fire
               ,
               
                 one
                 probable
                 occasion
                 of
                 the
                 belief
                 of
                 it
                 ,
              
               378
            
             
               Pyramids
               ,
               what
               ,
               42
               ,
               43
            
             
               Pythagoras
               ,
               
                 his
                 two
                 Principles
              
               ,
               15
               ,
               76
               ,
               155
               ,
               156
               ,
               393
            
             
               —
               
                 His
                 Image
                 among
                 the
              
               Gnosticks
               ,
               153
            
             
               —
               
                 His
                 Dogma
                 of
                 the
                 Imnortality
                 of
                 the
                 Soul
                 ,
                 not
                 like
                 Christs
                 ,
              
               409
               ,
               410
            
             
               —
               
                 The
                 form
                 of
                 the
                 Oath
                 of
                 his
                 Disciples
                 ,
              
               405
               ,
               406
            
             
               —
               
                 His
                 Tetractys
                 ,
                 not
                 the
                 Tetragrammaton
                 ,
                 a
                 double
                 Quaternary
                 ,
                 what
                 it
                 was
                 ,
              
               404
               ,
               405
               ,
               406.
               
            
          
        
         
           
             R
          
           
             
               RApine's
               
                 excess
                 of
                 devotion
                 towards
                 the
                 Virgin
                 ,
              
               249
            
             
               Representations
               of
               God
               ,
               unmeet
               ,
               272
               ,
               273
            
             
               Reprisal
               
                 of
                 all
                 things
                 at
                 last
                 into
                 Gods
                 substance
                 ,
                 the
                 Cabala
                 of
                 the
              
               Pendets
               ,
               36
            
             
               Resora
               an
               Indian
               -
               Idol
               ,
               29
            
             
               Revel
               .
               22.
               9.
               
                 its
                 various
                 reading
              
               ,
               175
            
             
               Rites
               
                 of
                 worship
                 ,
                 their
                 indecence
                 ,
                 &
                 great
                 number
                 taxed
                 ,
              
               5
               ,
               6
               ,
               7
               ,
               8
            
             
               
               Romans
               ,
               
                 their
                 Religion
                 when
                 corrupted
              
               ,
               59
            
             
               S.
               Rosa
               
                 made
                 a
                 Patroness
              
               ,
               232
            
             
               W.
               Rufus
               ,
               
                 his
                 Apparition
              
               ,
               262
            
          
        
         
           
             S.
             
          
           
             
               SAbbath
               
                 designed
                 against
                 Idolatry
              
               ,
               99
               ,
               100
            
             
               Sacrifices
               
                 enjoined
                 as
                 a
                 means
                 against
                 Idolatry
                 ,
              
               100
               ,
               101
            
             
               Saint-worship
               ,
               
                 two
                 occasions
                 of
                 it
              
               ,
               217
               ,
               218
               ,
               219
               ,
               220
            
             
               Saints
               ,
               
                 little
                 mention
                 of
                 their
                 appearing
                 ,
                 unraised
                 ,
                 in
              
               SS
               .
               206
            
             
               Solomon
               
                 's
                 beginning
                 of
                 Idolatry
              
               ,
               103
               ,
               342
            
             
               Sanedrim
               
                 above
                 ,
                 what
              
               ,
               105
            
             
               Saturday
               ,
               
                 where
                 ,
                 and
                 how
                 ,
                 sacred
                 to
                 the
                 Virgin
                 ,
              
               249
            
             
               Sandius
               
                 his
                 conceit
                 about
                 the
                 Holy
                 Ghost
                 ,
              
               399
            
             
               Scarabee
               ,
               
                 the
                 Hieroglyphick
                 of
                 the
                 Sun
              
               ,
               19
            
             
               Scaliger
               ,
               
                 a
                 mistake
                 of
                 his
              
               ,
               364
            
             
               Not
               Seen
               
                 his
                 shape
                 ,
                 what
                 it
                 means
                 ,
              
               373
            
             
               Mr.
               Selden
               
                 answered
                 about
                 the
                 Antiquity
                 of
              
               Apis
               ,
               114
               ,
               to
               117
            
             
               Semis
               
                 a
                 Northern
                 Idol
              
               ,
               125
            
             
               Serapis
               ,
               Pluto
               ,
               119
               ,
               124
               ,
               141
            
             
               —
               
                 His
                 image
              
               ,
               91
               ,
               120
            
             
               Seraphim
               ,
               what
               ,
               351
               ,
               to
               360
            
             
               Serpent
               
                 which
                 seduced
              
               Eve
               ,
               
                 what
                 ,
                 and
                 in
                 what
                 form
                 ,
              
               354
               ,
               355
            
             
               —
               
                 Of
                 the
                 Brazen-serpent
              
               ,
               359
               ,
               360
            
             
               Serpents
               sacred
               ,
               352
               ,
               353
            
             
               —
               
                 Of
                 the
                 fiery
                 flying
                 kind
              
               ,
               352
            
             
               Servetus
               
                 his
                 Frenzies
              
               ,
               158
            
             
               Signs
               external
               ,
               
                 Idolatry
                 by
                 them
              
               ,
               286
               ,
               to
               290.
               
                 what
                 allow'd
                 at
              
               Trent
               ,
               285
            
             
               Sleep
               
                 of
                 the
                 soul
              
               ,
               162
            
             
               Sneezing
               ,
               
                 Prayer
                 at
                 it
              
               ,
               10
               ,
               307
            
             
               Socinians
               
                 make
                 Christ
                 a
                 kind
                 of
                 thinking
                 Machine
                 ,
              
               169
               ,
               170
            
             
               Sons
               of
               God
               in
               Gen.
               6.
               1
               ,
               2.
               what
               ,
               39
            
             
               Sophocles
               
                 's
                 one
                 God
              
               ,
               56
            
             
               Soul
               of
               the
               world
               ,
               
                 an
                 assistant
                 form
              
               ,
               35
               ,
               &
               394
               ,
               395
            
             
               —
               Varro
               
                 's
                 God
              
               ,
               54
            
             
               —
               
                 called
                 the
              
               Father
               in
               Plato
               ,
               394
               ,
               408
            
             
               —
               
                 Not
                 very
                 God
                 as
                 explain'd
                 by
              
               Plato
               ,
               401
               ,
               402
               ,
               403
            
             
               Spalato
               ,
               
                 his
                 judgment
                 concerning
                 Saint-worship
              
               ,
               263
            
             
               Spirit
               ,
               
                 moving
                 the
                 Chaos
                 ,
                 whether
                 a
                 mighty
                 wind
                 ,
              
               409
            
             
               Spirits
               ,
               
                 whence
                 their
                 worship
              
               ,
               34
            
             
               Squango
               ,
               
                 an
                 Enthusiast
                 of
              
               New-England
               ,
               75
            
             
               Statues
               
                 of
                 Idols
                 ,
                 what
              
               ,
               30
               ,
               69
               ,
               88
               ,
               89
               ,
               90
               ,
               91
            
             
               Sun
               and
               Moon
               
                 the
                 first
                 Idols
              
               ,
               47
               ,
               48
            
             
               Sun
               ,
               
                 a
                 statue
              
               ,
               68
            
             
               
               —
               
                 Several
                 Hieroglyphicks
                 of
                 it
              
               ,
               115
            
             
               —
               
                 Called
                 the
                 divine
                 Harp
              
               ,
               71
            
             
               —
               
                 And
                 the
                 seat
                 of
                 Christ
              
               ,
               278
               ,
               323
               ,
               377
            
             
               Superstition
               ,
               described
               ,
               3
               ,
               4
               ,
               5
            
             
               —
               
                 Of
                 the
              
               Pharisees
               ,
               what
               ,
               9
            
             
               Syncellus
               refuted
               ,
               119
            
             
               Shechinah
               ,
               whence
               ,
               372
            
          
        
         
           
             T
          
           
             
               TAbernacle
               
                 of
                 Moloch
                 ,
                 what
              
               ,
               102
            
             
               Holy
               Table
               ,
               
                 by
                 some
                 called
                 the
                 Ark
              
               ,
               389
               ,
               390
            
             
               Temple
               of
               Solomon
               ,
               what
               ,
               339.
               
                 whence
                 occasioned
                 acc
                 .
                 to
              
               S.
               Chrysost
               .
               329.
               and
               Maimon
               .
               340.
               
            
             
               —
               
                 Christ
                 the
                 Temple
              
               ,
               374
               ,
               375
            
             
               —
               
                 Prayers
                 towards
                 the
                 Temple
              
               ,
               369
            
             
               Teraphim
               ,
               
                 Seraphim
                 ,
                 Urim
                 ,
                 the
                 same
                 ,
              
               349
               ,
               350
            
             
               Tertullian
               
                 's
                 opinion
                 of
                 Idolatry
                 in
              
               Seth
               
                 's
                 time
              
               ,
               38
            
             
               Tetractys
               of
               Pythagoras
               ,
               405
               ,
               406.
               
                 of
                 the
              
               Gnosticks
               ,
               153
            
             
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               what
               ,
               373
            
             
               S.
               Thomas
               of
               Canterbury
               
                 a
                 devout
                 servant
                 of
                 the
                 Virgins
                 ,
              
               245
            
             
               —
               
                 His
                 shirt
                 said
                 to
                 be
                 mended
                 by
                 her
                 ,
              
               261
            
             
               —
               
                 His
                 Saintship
                 doubted
              
               ,
               256
            
             
               Thorn
               ,
               a
               German
               Idol
               ,
               27
               ,
               28
            
             
               Mr.
               Thorndike
               
                 his
                 opinion
                 of
                 worshipping
                 Idols
                 as
                 ultimate
                 objects
                 ,
              
               95.
               of
               Romish
               
                 Forms
                 of
                 Prayer
              
               ,
               190
               ,
               191.
               
                 of
                 Idolatry
                 as
                 unjustly
                 charged
                 on
                 the
                 Church
                 of
              
               Rome
               ,
               176.
               
                 of
                 the
                 peril
                 of
                 Idolatry
                 in
                 it
                 ,
              
               203
            
             
               Throne
               and
               Fund
               
                 of
                 Matter
                 ,
                 what
              
               ,
               394
            
             
               Thrones
               ,
               
                 Principalities
                 ,
                 Powers
              
               ,
               &c.
               in
               S.
               Paul
               ,
               what
               ,
               165
               ,
               to
               167
            
             
               Tillage
               of
               Egypt
               ,
               136
               ,
               137
            
             
               Truth
               by
               Christ
               ,
               in
               Joh.
               1.
               17.
               what
               ,
               365
            
             
               Trinity
               ,
               
                 of
                 its
                 appearing
                 under
                 the
                 Old
                 Covenant
                 ,
              
               318
               ,
               328
            
             
               Triad
               Platonick
               ,
               
                 how
                 one
              
               ,
               398
            
             
               Thummim
               ,
               what
               ,
               347
               ,
               348
               ,
               349
               ,
               350
               ,
               351
               ,
               361
               ,
               to
               365
            
             
               Two
               ,
               
                 why
                 Seraphim
                 in
                 the
                 Pect
                 .
                 Two
                 ,
              
               356
            
          
        
         
           
             V
             &
             U
          
           
             
               VAtablus
               
                 's
                 exp
                 .
                 of
              
               Bama
               ,
               43
            
             
               —
               
                 Of
                 the
                 Angel
                 of
              
               Greece
               ,
               83
            
             
               Ubiquity
               ,
               
                 whether
                 ascribed
                 to
                 Saints
                 and
                 Angels
                 by
                 the
                 Worshippers
                 of
                 them
                 ,
              
               204
               ,
               205
            
             
               Tho.
               de
               Villa
               Nova
               
                 a
                 Guardian-Saint
              
               ,
               232
               ,
               233
            
             
               Ulma
               ,
               
                 it
                 s
                 many
                 Guardian-spirits
              
               ,
               220
               ,
               221
            
             
               
               Viretus
               
                 's
                 mistake
                 about
              
               Plato
               
                 's
                 Image
                 of
                 God
              
               ,
               73
            
             
               H.
               Virgin.
               
                 Forms
                 of
                 Prayer
                 to
                 her
              
               ,
               189
               ,
               190
               ,
               195
               ,
               198
               ,
               201
               ,
               211
               ,
               212
               ,
               225
               ,
               227
               ,
               230
               ,
               231
               235
            
             
               
                 By
                 some
              
               Romanists
               parallel'd
            
             
               —
               
                 with
                 Christ
              
               ,
               248
               ,
               249
               ,
               251
            
             
               —
               
                 Origine
                 of
                 her
                 worship
              
               ,
               251
               ,
               252
            
             
               —
               
                 A
                 general
                 Patroness
                 acc
                 .
                 to
              
               R.
               Rapine
               ,
               234
               ,
               235.
               
                 and
                 acc
                 .
                 to
                 the
                 Synod
                 of
              
               Mexico
               ,
               249
            
             
               —
               
                 Her
                 seven
                 joys
                 on
                 earth
                 ,
                 and
                 seven
                 more
                 in
                 Heaven
                 ,
              
               245
            
             
               —
               
                 Her
                 Miracles
                 in
                 recovering
              
               Baronius
               ,
               229.
               
                 raising
                 a
                 boy
                 from
                 the
                 dead
                 ,
              
               261.
               
                 saving
                 men
                 in
                 a
                 tempest
              
               ,
               254.
               curing
               S.
               Gilberts
               Throat
               ,
               223
            
             
               —
               
                 Of
                 bowing
                 at
                 her
                 name
              
               ,
               308
            
             
               St.
               Veit
               ,
               233
            
             
               Visions
               
                 of
                 God
                 ,
                 what
              
               ,
               270
               ,
               271
               ,
               380
            
             
               Vitzilopuchtli
               ,
               an
               American
               Idol
               ,
               15
            
             
               Urim
               ,
               what
               ,
               347
               ,
               to
               358.
               
            
             
               —
               
                 How
                 the
                 Answer
                 by
                 it
                 was
                 made
                 ,
              
               357
            
          
        
         
           
             W
          
           
             
               WIckmans
               
                 high
                 devotion
                 towards
                 the
                 Virgin
              
               ,
               249
               ,
               250
            
             
               Will-worship
               ,
               
                 what
                 kind
                 to
                 be
                 allow'd
                 ,
                 or
                 condemn'd
                 ,
              
               10
               ,
               11
            
             
               Witch
               of
               Endor
               ,
               206
            
             
               Word
               ,
               
                 Christ
                 why
                 so
                 called
              
               ,
               372
            
             
               Worship
               of
               Romish
               
                 Saints
                 and
                 Pagan
                 Heroes
                 compared
              
               ,
               234
               ,
               235
               ,
               236
               ,
               237
            
             
               World
               ,
               
                 made
                 out
                 of
                 things
                 not
                 seen
                 ,
                 what
                 ,
              
               403
            
          
        
         
           
             Z
          
           
             
               ZArasdas
               ,
               or
               Zaratas
               ,
               who
               ,
               15
               ,
               393
            
             
               
                 Christ
                 the
                 true
              
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               84
            
          
        
         
           FINIS
           .
        
         
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A64364-e3060
           
             a
             Orig.
             cont
             .
             Marc.
             S.
             1.
             p.
             2.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Psal.
             31.
             7.
             
          
           
             b
             
               Plut.
               de
               superst
            
             .
             p.
             167.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             c
             
               Socr.
               Hist.
               Eccl.
            
             l.
             3.
             c.
             1.
             p.
             168.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             d
             
               Concil
               .
               Mech
               .
               inter
               .
               Conc.
               Max.
            
             c.
             3.
             
               de
               Imag.
            
             p.
             801.
             
          
           
             a
             
               Origen
               .
               cont
               .
               Cels.
            
             l.
             5.
             p.
             261
             ,
             262.
             
          
           
             b
             
               Reform
               .
               L●…g
               .
               Eccles.
               Tit.
               de
               Idol
               .
            
             &c.
             c.
             6.
             
               de
               Superstit
            
             .
             P.
             32.
             
          
           
             a
             See
             their
             many
             ceremonies
             towards
             the
             very
             elements
             before
             consecr
             .
             in
             
               Stat.
               Hodiern
               .
               Eccles.
               Graec.
            
             p.
             86.
             87
             ,
             and
             in
             receiving
             ,
             in
             
               Christoph.
               Angel
            
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             p.
             20.
             
          
           
             b
             J.
             D's
             Great
             Sacr.
             of
             the
             new
             Law
             exp
             .
             by
             the
             Figures
             of
             the
             old
             .
             Printed
             ,
             A●…
             ,
             1676.
             
          
           
             a
             
               Miss
               .
               Rom.
               Par.
               1660.
            
             p.
             210.
             
             
               Sacerdos
               paratus
               cum
               ingreditur
               ad
               Altare
               ,
               facta
               illi
               debita
               reverentia
               ,
               signat
               se
               signo
               crucis
               a
               fronte
               ad
               pectus
               .
               &
               clara
               voce
               dicit
               ,
               In
               nomine
               ,
               &c.
               
            
          
           
             b
             
               Miss
               .
               Rom.
               In
               Ord.
               Miss
               .
            
             p.
             213.
             
          
           
             c
             
               J.
               D.
            
             Order
             of
             the
             Mass
             ,
             p.
             18
             19
             ,
             &c.
             
          
           
             d
             
               J.
               D.
            
             Canon
             of
             the
             Mass.
             p.
             36.
             37.
             
          
           
             a
             Lassels
             in
             
               Voy.
               to
               Italy
            
             .
             p.
             190.
             
          
           
             b
             
               Ritual
               .
               Roman
            
             .
             p.
             61.
             62.
             
             
               Ed.
               Antv.
            
             1617.
             
          
           
             c
             Missale
             Roman
             .
             
               in
               Sabbato
               Sancto
            
             .
             p
             :
             187
             ,
             188.
             
             
               Ed.
               Paris
            
             ,
             1660.
             
             See
             Pontif.
             Rom.
             
               de
               officio
               Sab.
               Sanct.
            
             fol.
             192
             ,
             &c.
             
          
           
             d
             
               Miss
               .
               Ro●…
            
             p.
             189.
             
          
           
             a
             
               Pontif.
               Rom.
            
             part
             2
             ,
             fol.
             68
             ,
             &c.
             
          
           
             b
             
               Pont.
               Rom.
            
             part
             2.
             fol.
             113
             ,
             &c.
             
          
           
             c
             
               Pontif.
               Rom.
            
             part
             3.
             fol.
             186.
             
          
           
             e
             Journey
             of
             14
             English
             to
             Jerus
             .
             p.
             29.
             
          
           
             a
             Matt.
             15.
             3
             ,
             4
             ,
             5
             ,
             6
             ,
             9.
             
          
           
             b
             
               Hieros
               .
               Beracoth
               ,
               fol.
               3.
               ap
               .
               D.
               Lightf
               .
               in
               Matt.
            
             15.
             2.
             p.
             185
             ,
             186.
             
          
           
             c
             See
             Drusius
             ,
             on
             Matt.
             15.
             2.
             
          
           
             d
             Matt.
             15.
             20.
             
          
           
             a
             
               Culver
               ,
               Light
               of
               Nat.
            
             c.
             17.
             p.
             176.
             
             Some
             superstitious
             ones
             ,
             how
             devoutly
             do
             they
             complement
             with
             a
             Candle
             ,
             
               &
               c
            
             ?
          
           
             b
             Abridgement
             of
             Christ.
             Doctr.
             in
             Expos
             .
             of
             the
             Comm.
             of
             the
             Church
             of
             Rome
             .
             p.
             166.
             
          
           
             a
             
               Lutherus
               referente
               Hofner●…
               in
               Saxon.
               Evang.
            
             p.
             110.
             
               nibil
               pestilentius
               in
               Ecclesiâ
               potest
               doceri
               ,
               quam
               si
               ea
               quae
               necessaria
               non
               sunt
               ,
               necessaria
               fiant
               .
               Hâc
               enim
               Tyrannide
               —
               mendacium
               pro
               veritate
               ,
               Idolum
               pro
               Deo
               —
               colitur
               .
            
          
        
         
           Notes for div A64364-e4890
           
             a
             
               Philo
               Jud.
               de
               Monarch
               .
               l.
            
             1.
             p.
             813.
             
          
           
             b
             
               Reform
               .
               Leg.
               Eccles.
               Tit.
               de
               Idol
               .
            
             c.
             2.
             p.
             32.
             
          
           
             a
             
               Plin.
               nat
               .
               Hist.
            
             l.
             2.
             c.
             7.
             p.
             3.
             
          
           
             a
             
               Theodor.
               Mopsuest
               .
               Epist.
               apud
               Photium
               in
               Biblioth
               .
               Cod.
            
             81.
             p.
             199.
             
          
           
             c
             
               Gages
               New
               Survey
               of
               the
               West-Indies
               .
            
             c.
             12.
             p.
             116
             ,
             117.
             
          
           
             c
             
               Gage
               ibid.
            
             p.
             117.
             
          
           
             a
             
               Ol.
               worm
               .
               monum
               .
               Danic
               .
            
             l.
             1.
             c.
             4.
             
          
           
             a
             Acts
             3.
             12.
             
          
           
             a
             Or
             rather
             in
             his
             
               Jupiter
               Tragaedus
            
             .
             p.
             700.
             for
             I
             find
             nothing
             like
             it
             in
             his
             Book
             
               de
               Sacr.
            
             though
             Pignorius
             ,
             in
             
               Exp.
               Mens
               .
               Isiac
            
             .
             p.
             31.
             has
             thence
             cited
             it
             .
          
           
             b
             Arnob.
             l.
             6.
             p.
             209.
             —
             
               In
               Liberi
               dextrâ
               pendens
               potorius
               Cantharus
               .
            
          
           
             c
             
               See.
               F.
               H.
            
             Testimony
             .
          
           
             a
             
               Porphyr
               .
               d●…
               Abstin
            
             .
             l.
             4.
             p.
             155
             ,
             156.
             
          
           
             a
             
               Kircher
               .
               in
               Oedip.
               AEg
               .
               Synt.
               5.
               c.
               3.
               
            
             P.
             401.
             
          
           
             b
             
               Epicharm
               .
               ap
               .
               Stobe●…min
               serm
               .
            
             89.
             p.
             503.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             a
             St.
             
               Cyril
               .
               Alex
               .
               cont
               .
               Julian
               .
            
             l.
             9.
             
             P.
             308.
             
          
           
             b
             Hakluits
             Navigations
             .
             P.
             778.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Eustath
             .
             ad
             5
             Odyss
             .
          
           
             b
             Job
             31.
             26
             ,
             27.
             
          
           
             c
             Psal.
             95.
             6.
             
             —
             
               Prosternamur
               ,
               Incurvemus
               nos
               ,
               genuflectamus
               .
            
             See
             
               Petr.
               Picherell
               .
               de
               Imagin
            
             .
             P.
             225
             ,
             226
             ,
             227
             ,
             &c.
             
          
           
             d
             
               Concil
               .
               Rhem.
               inter
               Conc.
               Max.
            
             P.
             73.
             
             
               Externae
               Ceremoniae
               sunt
               institutae
               ad
               declarandam
               suam
               in
               Deum
               affectionem
               .
            
          
        
         
           Notes for div A64364-e6640
           
             a
             Rom.
             1.
             21.
             
          
           
             b
             
               Porphyr
               .
               ap
               .
               Euseb.
               de
               praep
               .
               Evangel
               .
            
             l.
             3.
             c.
             7.
             p.
             98.
             
          
           
             a
             
               Erpen
               .
               Proverb
               .
               Arab.
            
             p.
             2.
             
          
           
             b
             Bernier
             in
             his
             Letter
             to
             Mr.
             
               de
               la
               Mothe
               le
               Vayer
            
             .
             p.
             171
             ,
             172.
             
          
           
             c
             Lactant.
             p.
             146.
             
             
               Sed
               ●…erentur
               nè
               omnis
               Religio
               eorum
               inanis
               sit
               ,
               &
               vana
               ,
               si
               nihil
               in
               praesenti
               videant
               ,
               quod
               adorent
               .
            
          
           
             a
             
               Plin.
               nat
               .
               Hist.
            
             l.
             2.
             c.
             7.
             p.
             4.
             —
             
               Per
               quae
               [
               nempe
               illa
               quae
               ne
               quidem
               Deus
               potest
               ]
               declaratur
               haud
               dubi●…
               naturae
               potentia
               ,
               idque
               esse
               quod
               Deum
               vocamus
               .
            
          
           
             b
             
               Tract
               .
               Theol.
               polit
            
             .
             c.
             6.
             
               de
               Mirac
            
             .
             p.
             100.
             
             Ed.
             2.
             
               virtus
               &
               potentia
               materiae
               ipsa
               Dei
               virtus
               &
               potentia
               ;
               Leges
               autem
               &
               Regulae
               naturae
               ,
               ipsa
               Dei
               Decreta
               ,
               &c.
               
            
          
           
             c
             
               Plin.
               ubi
               suprà
            
             .
             p.
             3.
             
          
           
             d
             Gott
             a
             Teut.
             Gut
             ,
             bonus
             .
          
           
             e
             
               Grotii
               Proleg
               .
               Histor.
               Gott
               .
               &
               Va●…dal
               .
            
             p.
             21
             
          
           
             a
             
               ush
               .
               de
               Primord
               .
               Eccles.
               Britan.
            
             p.
             2.
             
          
           
             b
             Consultwisd
             -
             13.
             1
             ,
             2
             ,
             3
             ,
             4
             ,
             7.
             
          
           
             c
             Hist.
             of
             the
             
               Carib
               .
               Isl.
            
             p.
             272.
             
          
           
             d
             
               Lucian
               .
               in
               Necyomantia
            
             .
             p.
             159.
             
             
               Ad
               Tigridem
               me
               fl●…vium
               ducens
               ,
               purgavit
               simul
               atque
               abster
               fit
               ,
               saceque
               lustravit
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             b
             
               Oedip.
               Egypt
               ,
               Theatr.
            
             c.
             〈◊〉
             .
             P.
             74
             ,
             75.
             
          
           
             c
             
               Clem.
               Alex.
               Admon
               .
               ad
               Gent.
            
             p.
             25.
             
          
           
             d
             
               Berni●…rs
               Memoirs
               .
               Tome
               .
               3.
            
             p.
             154
             ,
             155
             ,
             156.
             
          
           
             e
             Taverni●…'s
             Travels
             into
             India
             .
             part
             2.
             l.
             3.
             c.
             9.
             p.
             173.
             
          
           
             a
             Acts
             17.
             
          
           
             b
             
               Arnob.
               adv
               .
               Gentes
            
             .
             l.
             6.
             p.
             192.
             
          
           
             c
             Wisd.
             14.
             15
             ,
             16.
             
          
           
             d
             See
             
             Mandeslo's
             Travels
             concern
             .
             the
             Pillars
             of
             the
             Japoneses
             .
             p.
             154.
             
          
           
             e
             Wisd
             14.
             17.
             
          
           
             f
             Wisd.
             14.
             18.
             
             The
             singular
             diligence
             of
             the
             Artificer
             did
             help
             to
             set
             forward
             the
             ignorant
             to
             more
             superstition
             .
          
           
             g
             
               Luciani
               ver
               .
               Hist.
            
             l.
             2.
             p.
             403.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             b
             Lucian
             .
             
               De
               deâ
               Syriâ
            
             .
             p.
             1059.
             
          
           
             c
             
               Cart.
               Seconda
               parte
               delle
               Imagini
               de
               i
               Dei.
            
             p.
             
               374
               ,
               375
               ,
               377
               ,
               378
               ,
               387
               ,
               390
               ,
               393
               ,
               394
               ,
               396
               ,
               397
               ,
               398
               ,
               399.
               
            
          
           
             d
             See
             Kircher's
             
               Oëd.
               AEg
               .
               Synt.
               3.
            
             c.
             5.
             p.
             199.
             
          
           
             e
             
               See
               Bzov.
               ad
               Ann.
               1313.
               
               &
               Hotting
               .
               Eccles
               .
               Histor.
               vol.
               3.
            
             p.
             
               789.
               
               See
            
             also
             themirac
             .
             discov
             .
             of
             our
             Ladies
             Image
             on
             Mount
             Serat
             ,
             in
             
               Aug.
               Wichman's
               Sabbatismus
               Marianus
            
             .
             c.
             5.
             p.
             47
             ,
             48
             :
          
           
             a
             Schualenberg
             in
             
               Aphorism
               .
               Hieroglyphic
            
             .
             l.
             17.
             p.
             117
             ,
             118.
             
          
           
             a
             By
             Filesacus
             who
             referreth
             to
             l.
             1.
             
             
               Cod.
               de
               sum
               .
               Trin.
               Tit.
               1.
               —
               Ex
               Coelesti
               arbitrio
               sumpserimus
               .
            
             Though
             that
             may
             be
             meant
             of
             
               Arbitr
               .
               divinum
            
             .
             See
             Gothof
             .
             in
             16.
             
             
               Cod.
               Theod.
               de
               Fide
               Cathol
            
             .
             p.
             5.
             
          
           
             a
             Berniers
             Memoirs
             .
             Tom.
             3.
             p.
             180.
             
          
           
             b
             
               Juven
               .
               sat
            
             .
             13.
             
               —
               Tua
               sacra
               &
               major
               Imago
               humanâ
               ,
               turbat
               pavidum
               —
               Dido
               ap
               .
               Virg.
               AEn
               .
            
             4.
             
             
               Et
               nun●…
               magna
               mei
               sub
               Terras
               ibit
               Imago
               .
            
          
           
             c
             Prov.
             21.
             16.
             
             Lxx.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             a
             See
             
               Martyrol
               .
               Roman
            
             .
             in
             Jan.
             10.
             
          
           
             b
             
               C.
               Sueton.
               In
               vitâ
               Jul.
               Caes.
               ad
               fin
               .
            
             p.
             70.
             
          
           
             c
             
               Seneca
               ,
               de
               Benef
            
             .
             l.
             4.
             c.
             7.
             p.
             427.
             —
             
               Quid
               enim
               aliud
               est
               natura
               ,
               quam
               Deus
               ,
               toti
               mu●…do
               &
               partib●…s
               ejus
               inserta
               ?
            
          
           
             d
             Bernier's
             Memoirs
             ,
             Tom.
             3.
             p.
             178
             ,
             179.
             
          
           
             a
             
               Pornut
               .
               de
               naturâ
               deorum
            
             ,
             p.
             1
             ,
             5
             ,
             6
             ,
             7
             ,
             8.
             
          
           
             b
             Lex
             12
             :
             
               Tab.
               Tit.
               de
               Rel.
               Illos
               quos
               in
               Coelum
               merita
               vocâ●…unt
               ,
               Herculem
               ,
               Liberum
               ,
               AEseulapium
               ,
               Castorem
               ,
               Pollucem
               ,
               Quirinum
               .
               Et
               Illa
               propter
               quae
               datur
               bujusmodi
               adscensus
               in
               Coelum
               :
               mentem
               ,
               virtutem
               ,
               pietatem
               ,
               fidem
               ;
               earum
               laudum
               delubra
               sunto
               :
            
          
        
         
           Notes for div A64364-e9210
           
             a
             Wisd.
             14.
             13.
             
          
           
             b
             See
             
               Tertul.
               de
               Idolatr
            
             .
             Sect.
             4.
             p.
             87
             ,
             &c.
             —
             Idem
             Enoch
             
               simul
               &
               cultores
               Idoli
               &
               fabricatores
               in
               comminatione
               praedamnat
               .
            
          
           
             c
             S.
             
               Cyr.
               Alex.
            
             l.
             1.
             
               contr
               .
               Jul.
            
             p.
             16.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             d
             
               Cyr.
               Alex.
               Ibid.
            
             p.
             17.
             
             A.
             &
             l.
             3.
             p.
             110.
             
             A.
             
          
           
             a
             Tertullian
             thus
             begins
             his
             Book
             
               de
               Idol
               .
               Principale
               crimen
               Generis
               bumani
               ,
               summus
               seculi
               reatus
               ,
               tota
               causa
               Judicii
               Idolatria
               .
            
          
           
             b
             
               Lactant.
               lib.
            
             1.
             
             Instit.
             c.
             18.
             p.
             94.
             
          
           
             c
             
               Greg.
               Naz.
               Orat.
            
             38.
             
               de
               Idol
            
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             d
             Gen.
             6.
             11
             ,
             12
             ,
             13.
             
          
           
             e
             Gen.
             6.
             1
             ,
             2.
             
          
           
             a
             Gen.
             4.
             26.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             a
             
               Maimon
               .
               de
               Idolatr
            
             .
             c.
             1.
             p.
             3.
             
          
           
             b
             
               Cyril
               .
               Alex.
               contra
               Julian
            
             .
             l.
             1.
             p.
             17.
             &
             l.
             3.
             p.
             110.
             
          
           
             b
             
               S.
               Cyr.
               ibid.
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             See
             
               Elucidar
               .
               (
               inter
               Op.
               Anselm
               .
               )
            
             I.
             2.
             c.
             20.
             p.
             475.
             
               de
               Orig.
               Idol
            
             .
             —
             Apud
             Babel
             ,
             &c.
             
          
           
             c
             
               Porphyr
               .
               ap
               .
               Euseb.
               de
               prap
               .
               Evang.
            
             l.
             3.
             c.
             7.
             p.
             98.
             
          
           
             a
             
               Kircher
               in
               Oedip.
               Synt.
            
             4.
             c.
             12.
             p.
             310.
             
          
           
             b
             
               Kircher
               ibidem
            
             .
             See
             als●…
             p.
             308
             ,
             309.
             
          
           
             c
             Votaque
             Pyramidum
             celsas
             solvuntur
             ad
             aras
             .
          
           
             d
             Murtadi
             of
             the
             Prodig
             .
             of
             Egypt
             acc
             .
             to
             the
             Arabians
             .
             p.
             16.
             
          
           
             e
             
               Alvarez
               Simedo
               in
               Hist.
               Chin.
            
             part
             .
             1.
             c.
             18.
             p.
             87.
             
          
           
             f
             See
             
               Laurenb
               .
               Corinth
               .
               &
               Sicyon
               .
            
             p.
             23.
             
          
           
             a
             
               Pet.
               Mart.
               Legat.
               Babyl
            
             .
             l.
             2.
             p.
             80.
             
          
           
             b
             Gage
             in
             his
             new
             Survey
             of
             the
             West-Indies
             .
             c.
             12.
             p.
             113
             ,
             114.
             
          
           
             c
             See
             
               Kircher's
               Oedip.
               Synt.
            
             5.
             c.
             5.
             p.
             421
             ,
             422.
             
          
           
             d
             Hist.
             of
             the
             
               Carib
               .
               Isl.
            
             b.
             2.
             c.
             8.
             p.
             236
             ,
             237
             ,
             &c.
             See
             
               Kirch
               .
               Oëd.
               Tom.
            
             3.
             p
             :
             27.
             c.
             3.
             of
             Mount
             Pagoda
             ;
          
           
             e
             Gen.
             11.
             4.
             
          
           
             a
             
               Jarchi
               ap
               .
               Dionys.
               Voss.
               in
               Maimon
               .
               de
               Idol
               .
            
             c.
             1.
             p.
             4.
             
          
           
             b
             Job
             31.
             26
             ,
             27
             ,
             28.
             
          
           
             c
             Deut.
             4.
             19.
             
          
           
             d
             
               Ap.
               Dionys.
               Voss.
               in
               Maim
               .
               de
               Idol
               .
            
             p.
             4.
             
          
           
             e
             
               Diodor.
               Sicul.
               Bibl.
               Histor.
            
             l.
             1.
             c.
             11.
             p.
             10.
             
          
           
             a
             
               Lucianus
               de
               deâ
               Syria
            
             .
             p.
             1057.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             b
             
               Diodor.
               Sicul.
               Biblioth
            
             .
             l.
             1.
             c.
             13.
             p.
             12.
             
          
           
             a
             See
             
               Mr.
               Selden's
               Prolegom
            
             .
             to
             
               Synt.
               de
               Diis
               Syris
            
             .
             p.
             39.
             
          
           
             b
             
               Lucian
               .
               de
               Astrologiâ
            
             .
             p.
             540.
             
             D.
             
          
           
             c
             
               Plato
               ap
               .
               Laert
            
             .
             p.
             228.
             l.
             3
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             d
             
               Varro
               ap
               .
               S.
               August
               .
               de
               Civ
               .
               Dei.
            
             l.
             4.
             c.
             31.
             p.
             272.
             
          
           
             e
             
             Villault's
             Rel.
             of
             a
             Voyage
             to
             Guinee
             .
             p.
             174.
             
          
        
         
           Notes for div A64364-e12040
           
             a
             Job
             31.
             28.
             
          
           
             b
             
               Porphyr
               .
               ap
               Euseb.
               de
               praepar
               .
               Evang.
            
             l.
             3.
             c.
             7.
             p.
             98.
             
          
           
             c
             
               Mandeslo
               in
            
             his
             Trav.
             p.
             154.
             
             They
             have
             no
             knowledg
             of
             the
             worlds
             creation
             ,
             &c.
             
          
           
             a
             1
             Cor.
             10.
             20.
             
          
           
             b
             Acts
             14.
             15.
             
          
           
             c
             D.
             M.
             Antid
             .
             ag
             .
             Idol
             .
             and
             Reply
             .
             p.
             258.
             
             See
             
               Spal
               .
               de
               Rep.
               ●…ccl
            
             .
             l.
             7.
             c.
             12.
             p.
             287.
             
          
           
             d
             Rom
             ;
             1.
             20
             ,
             21.
             
          
           
             a
             1
             Cor.
             1.
             21.
             
             Psal.
             79.
             6.
             
             Jer.
             10.
             25.
             1
             
             Thes.
             4.
             5.
             
          
           
             b
             See
             the
             Statue
             of
             Ifis
             in
             
               Kirch
               .
               Oedip.
               Synt.
            
             3.
             c.
             4.
             p.
             189.
             
          
           
             c
             
               Pornutus
               de
               Nat.
               Deor.
            
             c.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             p.
             69.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             d
             
               Bardes
               .
               Syr.
               ap
               .
               Porphyr
               .
               Fragm
               .
               at
               Styge
               ,
            
             p.
             283
             ,
             284.
             
          
           
             a
             
               Pignor.
               de
               Mensâ
               Isiacâ
            
             .
             p.
             2
             ,
             3.
             
          
           
             b
             T●…
             .
             Tibi
             una
             .
             Quae
             es
             .
             omnia
             .
             dea
             .
             Isis.
             Arrius
             Babi●…us
             V.
             C
             ;
          
           
             c
             
               Macrob.
               Saturn
            
             .
             l.
             1.
             c.
             12.
             p.
             242.
             
          
           
             d
             
               Sol.
               Opt.
               Max.
               —
               Mens
               mundi
               .
               Dux
               omnium
               Princepsq●…
               .
            
          
           
             e
             
               Porphyr
               .
               de
               Abstinen
            
             .
             l.
             4.
             p.
             157.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             a
             
               See
               Marsh.
               Cron.
               Can.
            
             p.
             433
             ,
             434.
             
          
           
             b
             
               Macrob.
               Saturn
            
             .
             l.
             1.
             c.
             20.
             p.
             299.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             c
             
               Pornut
               .
               de
               Nat.
               deor
            
             .
             p.
             4.
             
               de
               Jove
            
             .
          
           
             d
             S.
             
               Aug.
               de
               Ci●…
               .
               Dei.
            
             l.
             4
             ,
             c.
             31.
             p.
             272
             ,
             273.
             
          
           
             a
             See
             
               Porphyr
               .
               de
               Abstin
            
             .
          
           
             b
             S.
             
               Chrys.
               op
               ,
               vol.
            
             6.
             
               de
               Trin.
            
             p.
             189.
             
             B.
             C.
             
          
           
             c
             
               Cyr.
               Alex.
               contra
               Julian
            
             .
             l.
             1.
             p.
             23.
             
             A.
             
          
           
             a
             
               Cyr.
               ibid.
            
             p
             26.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &c.
             
          
           
             b
             
               Cyr.
               Ib.
            
             p.
             32.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             —
          
           
             c
             
               Cyr.
               Ib.
            
             p.
             33.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             b
             
               Arch.
               Pytbag
               ,
               ap
               .
               Stobaeum
               ,
            
             in
             Serm.
             1.
             p.
             15.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &c.
             
          
           
             c
             
               Tim.
               Locr.
               de
               An.
               Mundi
               .
               Inter
               op
               .
               Plat.
            
             v.
             3.
             p.
             96
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             d
             
               Plat.
               Polit.
            
             Vol.
             2.
             p.
             269.
             
             C.
             E.
             and
             p.
             270.
             
             A.
             
          
           
             e
             
               Plat.
               in
               Soph.
            
             vol.
             1.
             p.
             265.
             
             C.
             
          
           
             f
             Plato
             in
             Timae●…
             .
             vol.
             3.
             p.
             28.
             
          
           
             g
             
               Arnob.
               adv
               .
               Gent.
            
             l.
             2.
             p.
             68.
             
             
               Plato
               ille
               divinus
               multa
               de
               Deo
               digna
               ,
               nec
               communia
               sentiens
               multitudini
               ,
               —
               Deos
               dicit
               —
               corruptibiles
               esse
               naturâ
               ,
               sed
               voluntate
               Dei
               —
               vinctione
               in
               perpetuâ
               contineri
               .
            
          
           
             a
             
               Plato
               ibid.
            
             p.
             34.
             
             B.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             b
             
               Tim.
               Locr.
               de
               An
               :
               Mun●…i
               ,
               inter
               Opufc
               .
               Graec.
            
             p.
             6.
             
          
           
             c
             
               Sallust
               .
               de
               Diis
               &
               mundo
               ,
            
             c.
             5.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             d
             
               Stobae
               .
               Serm.
            
             78.
             
               de
               Diis
            
             .
             p.
             466.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             a
             Mandesto's
             Travels
             into
             the
             Indies
             .
             l.
             1.
             p.
             55.
             
          
           
             a
             Also
             of
             the
             
               Arabians
               .
               See
               Abul
               Farajius
            
             and
             Sharestanius
             in
             
               not
               .
               Pocock
            
             .
             p.
             143.
             and
             of
             the
             Gaurs
             or
             antient
             Persians
             ,
             see
             the
             Trav.
             of
             Tavernier
             .
             l.
             4.
             c.
             8.
             p.
             167.
             
          
           
             b
             
               L.
               Ann.
               Florus
            
             .
             l.
             1.
             c.
             2.
             p.
             4
             ,
             5.
             
             And
             
               Dion
               .
               Halicarn
            
             .
             l.
             2
             ,
             Sect.
             78.
             p.
             186
             ,
             187
             ,
             188
             ,
             &c.
             
          
           
             c
             
               Dion
               .
               Hal.
               ibid.
            
             p.
             183.
             
          
           
             d
             Flor.
             ibid.
             Ille
             sacra
             ,
             &
             ceremonias
             ,
             omnemque
             cultum
             deorum
             immortalium
             docuit
             :
             Ille
             Pontifices
             ,
             Augures
             ,
             &c.
             
          
           
             e
             See
             
               Dion
               .
               Halicarn
            
             .
             l.
             2.
             p.
             191
             ,
             192.
             of
             the
             unknown
             myst
             .
             of
             Numa
             .
          
           
             a
             See
             
               Lud.
               Viv.
            
             in
             S.
             
               Aug.
               de
               Civ
               .
               Dei.
            
             l.
             4.
             c.
             31.
             p.
             273.
             
          
           
             b
             
               Tertul.
               Apolo
               .
               get
            
             .
             Sect.
             25.
             p.
             25.
             —
             
               nidor
               exilis
               ,
               &
               Deus
               ipse
               nusquam
               .
            
          
           
             c
             
               Cicero
               de
               nat
            
             .
             Deor.
             l.
             1.
             
             Op.
             p.
             1113.
             —
             
               fed
               nos
               deum
               ,
               nisi
               sempiternum
               ,
               Iutelligere
               quî
               possumus
               ?
            
          
           
             d
             
               Ap.
               Stobae
            
             .
             Serm.
             46.
             
               de
               Regno
            
             .
             p.
             330
             ,
             331
             ,
             332.
             
          
           
             e
             
               Callim
               .
               ap
               .
               Orig.
               Cont.
               Cels.
            
             l.
             3.
             p.
             137.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             —
             See
             
               Tertul.
               Apol.
            
             Sect.
             25.
             p.
             25.
             
               sed
               non
               ●…tatim
               &
            
             Jupiter
             
               Cretam
               suam
            
             ,
             &c.
             
          
           
             a
             Arnob.
             l.
             1.
             p.
             19.
             
          
           
             b
             
               Tertul.
               de
               Idol
            
             .
             Sect.
             21.
             p.
             98.
             
          
           
             c
             
               Chytr
               .
               Mon.
               Roman
            
             .
             A.
             1568.
             p.
             2.
             
          
           
             d
             See
             the
             Inser
             .
             
               ap
               .
               Saubert
               .
               de
               Sacrific
               .
            
             c.
             5.
             p.
             101.
             
             I.
             O.
             M.
             
               caeterisque
               Dis
               consentib
            
             .
          
           
             e
             
               Plato
               in
               Euthy
            
             .
             p.
             5.
             
             Vol.
             1.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             a
             
               Marc.
               Anton.
               ap
               .
               Just.
               Mart.
               In
               sine
               Apol.
            
             2.
             p.
             102.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             —
          
           
             b
             
               Cic.
               de
               nat
               .
               deor
            
             .
             l.
             2.
             p.
             1129
             ,
             
               Adspice
               boc
               sublime
               Candens
               ,
               Quem
               invocant
               omnes
               Jovem
               .
            
          
           
             c
             
               Simplic
               .
               in
               Epict.
               Enchir.
            
             p.
             331.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             d
             
               
                 Socr.
                 ap
                 .
                 Platon
                 .
                 Phaedr
                 .
                 in
                 fine
                 .
              
               p.
               279.
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               &c.
               
            
          
           
             d
             
               Plat.
               Alcib
            
             .
             2.
             p.
             138.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             f
             p.
             143.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             g
             
               Plato
               in
               Timmaeo
            
             .
             Vol.
             3.
             p.
             27.
             
          
           
             a
             
               Plato
               de
               Legibus
               .
               l.
            
             4.
             vol.
             2.
             p.
             712.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             b
             Plato
             in
             The●…g
             .
             Vol.
             1.
             p.
             131.
             
          
           
             c
             
               Mart.
               Hist.
               Sin.
            
             l.
             4.
             p.
             149.
             
          
           
             d
             
               Orig.
               contr
               .
               Ce●…s
            
             .
             l.
             7.
             p.
             362.
             
          
           
             a
             
               Orig.
               contr
               .
               Cels.
            
             l.
             7.
             p.
             376.
             
          
           
             a
             
               Julian
               Apost
               .
               ap
            
             .
             S.
             
               Cyril
               .
               Alex
            
             .
             l.
             4.
             
               ad
               Init.
            
             p.
             115.
             
          
           
             b
             
               Julian
               in
               Fragm
            
             .
             p.
             534.
             
             Oper.
             
          
           
             c
             
               Jul.
               ap
               .
               Cyr.
               Al.
            
             l.
             10.
             
               cont
               .
               Jul.
            
             p.
             354.
             
          
           
             d
             
               Ap.
               Cyr.
               Al.
            
             l.
             10.
             p.
             354.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             e
             
               Jul.
               in
               Frag.
               Epist.
            
             p.
             541.
             op
             .
          
           
             f
             S.
             Cyr.
             l.
             10.
             p.
             355
             ,
             356.
             
          
           
             g
             Id.
             l
             4.
             
               contr
               .
               Jul.
            
             p.
             128.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             a
             2
             Kings
             17.
             26
             ,
             27.
             
          
           
             b
             Hosea
             3.
             1.
             2
             ,
             3.
             
          
           
             a
             
               Callicr
               .
               ap
               .
               Stob.
               Serm.
            
             83.
             p.
             486.
             20.
             
          
           
             b
             
               Plutarch
               .
               de
               audiend
               .
               Poet.
               p.
            
             23.
             
          
           
             c
             
               Max.
               Tyr
               :
               Dissert
            
             .
             38.
             
               utrum
               diis
               sint
               dicandae
               statuae
            
             .
             p.
             371.
             
          
           
             a
             
               Orig.
               contr
               .
               Cels.
            
             l.
             7.
             p.
             362.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             b
             
               Plato
               in
               Epinom
            
             .
             p.
             983
             ,
             984.
             
          
           
             a
             
               Maimon
               .
               de
               Idol
            
             .
             l.
             1.
             c.
             1.
             p.
             3.
             
          
           
             b
             L.
             2.
             c.
             1
             :
          
           
             c
             
               Diod.
               Sic.
               Bibl
               .
               Hift.
            
             l.
             2.
             c.
             30.
             p.
             113.
             
          
           
             d
             
               Ap.
               Gassendum
               ,
               in
               vol.
            
             5.
             
             Op.
             l.
             4.
             p.
             560.
             
               &
               in
               Marm.
               Farnes
               .
               ap
               .
               Stew.
               Elect.
            
             p.
             120.
             
          
           
             a
             
               Dorylaits
               ,
               ap
               .
               Censor
               .
               de
               die
               nat
               .
            
             c.
             13.
             p.
             57.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Porphyr
               .
               de
               Thebaidos
               Incolis
               .
               Coelum
               est
               Testa
               ;
               item
               Vitellùm
               ,
               Terra
               ;
               inter
               illa
               duo
               humor
               quasi
               in
               sinum
               clusus
               aeri
               ,
               in
               quo
               calor
               .
               Varro
               .
            
             See
             
               Voss.
               de
               Theol.
               Gentil
            
             .
             l.
             1.
             c.
             5.
             p.
             17.
             
          
           
             a
             L.
             A.
             Flor.
             l.
             1.
             c.
             2.
             
               de
               Numâ
            
             ,
             P.
             p.
             4.
             
             
               Ille
               Ancilia
               ,
               atque
               Palladium
               ,
               secreta
               quaedam
               ImperiiPignora
               ,
            
             &c.
             
          
           
             b
             
               Macr.
               in
               som●…
               Scipion.
            
             l.
             1.
             c.
             2.
             p.
             9.
             
               nullum
               ejus
            
             [
             h.
             e.
             
               summi
               dei
               ]
               simulachrum
               ,
               quod
               cum
               Dis
               aliis
               constitueretur
               ,
               finxit
               Antiquitas
               .
            
          
           
             c
             
               Viret
               .
               de
               Orig
               .
               vet
               .
               &
               novae
               Idol
               .
               l.
            
             3.
             c.
             9.
             p.
             84.
             
          
           
             d
             
               Plato
               de
               Legibus
            
             .
             l.
             12.
             p.
             955
             ,
             956.
             
          
           
             e
             
               Pl●…n
               .
               nat
               .
               Hist.
            
             l.
             34.
             c.
             7.
             p.
             870.
             —
             lignea
             ,
             &c.
             deorsimul
             .
             —
             
               usque
               ad
               devictam
               Asiam
            
             .
             —
          
           
             a
             
               Porphyr
               .
               ap
               .
               Euseb.
               de
               Praep.
               Evang.
            
             l.
             3.
             c.
             11.
             p.
             115.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             b
             
               Cartari
               Imag.
            
             Par.
             1.
             p.
             81
             ,
             
               Imagine
               del
               dio
               creatore
               degli
               Egittii
               ,
            
             &c.
             
          
           
             c
             
               Porph.
               ap
               .
               Eus.
               de
               praep
               .
               Evang.
            
             l.
             3.
             c.
             7.
             p.
             97
             ,
             98.
             
          
           
             d
             
               Orig.
               Contr
               ,
               Cels.
            
             l.
             7.
             p.
             376.
             
          
           
             e
             
               Cels.
               ap
               .
               Orig.
               ibid.
            
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             a
             
               J.
               Mather
            
             in
             Hist.
             of
             the
             War
             in
             New-England
             with
             the
             Indians
             .
             p.
             13.
             
          
           
             a
             
               Kirch
               .
               Oed.
               Synt.
            
             1.
             c.
             5.
             p.
             118.
             
          
           
             b
             
               Ap.
               Kirch
               .
               Ibid.
               Synt.
            
             3.
             c.
             2.
             p.
             218.
             
          
           
             c
             
               Id.
               ibid.
               Tom.
            
             3.
             p.
             277.
             
          
           
             d
             p.
             279.
             
          
           
             e
             p.
             2●…0
             .
          
           
             f
             p.
             281.
             
          
           
             g
             p.
             282.
             
          
           
             h
             p.
             292.
             
          
           
             i
             p.
             295.
             
          
           
             k
             p.
             344.
             
          
           
             l
             p.
             300.
             
          
           
             m
             S.
             
               Aug.
               de
               Civ
               .
               De●…
            
             .
             l.
             8.
             c.
             12.
             
             
               Quod
               ●…tiam
               Platonici
               ,
               licet
               de
               uno
               ve
               .
               ro
               Deo
               bene
               senserint
               ,
               multis
               tamen
               Diis
               sa●…ra
               facienda
               censuerunt
               .
            
          
           
             a
             
               Tertull.
               de
               Animâ
            
             .
             c.
             23.
             p.
             280.
             
             
               Doleo
               bonâ
               fide
               Platonem
               omnium
               haereticorum
               condimentarium
               sactum
               .
            
          
           
             b
             
               Petav.
               de
               Trin.
            
             l.
             1.
             c.
             8.
             
             Sect.
             2.
             
          
           
             c
             
               Porphyr
               .
               ap
               .
               S.
               Cyr.
               contr
               .
               Jul.
            
             l.
             1.
             p.
             32.
             
          
           
             d
             
               Id.
               ib.
            
             p.
             31.
             
             
               D.
               E.
               in
            
             l.
             4.
             
             
               Philos.
               Hist.
            
             
          
           
             a
             
               Cyril
               .
               Ibid.
               p.
            
             34.
             
             
               B.
               C.
            
             
          
           
             b
             
               Porph.
               Ib.
               p.
            
             34.
             
             
               C.
               D.
            
             
          
           
             c
             
               Plato
               in
               Parmen
            
             .
             p.
             141.
             
             Vol.
             3.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
               Et
               ap
               .
               Cyy.
            
             l.
             1.
             
               cont
               .
               Jul.
            
             p.
             32.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             d
             
               Anon.
               de
               Vitâ
               Pythag.
            
             p.
             213.
             
          
           
             a
             
               Tertull.
               de
               Animâ
            
             ,
             c.
             18.
             p.
             276.
             
          
           
             b
             See
             
               Serran
               .
               in
               Arg.
               Timael
               Platon
               .
            
             pag.
             6.
             
          
           
             c
             
               See
               Sallust
               .
               de
               Diis
               &
               Mundo
               .
            
             c.
             7.
             p.
             15.
             
          
           
             d
             
               See
               Serran
               .
               in
               Arg.
               Timaei
               ,
            
             p.
             5.
             
          
           
             a
             
               Sallust
               .
               de
               Diis
               &
               Mundo
               .
            
             c.
             6.
             p.
             13
             ,
             14.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             a
             
               Plato
               ap
               .
               S.
               Cyr.
               Alex.
               cont
               .
               Julian
               .
            
             l.
             2.
             p.
             61.
             
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             c
             
               Plato
               de
               Leg.
               lib.
            
             10.
             
             Vol.
             2.
             p.
             899
             ,
             900
             ,
             901
             ,
             902
             ,
             903.
             904.
             
          
           
             d
             Id.
             p.
             273
             ▪
             
          
           
             e
             Id.
             p.
             980.
             
          
           
             f
             
               Id.
               in
               Phaed.
               Vol.
            
             1.
             p.
             62
             ,
             63.
             
          
           
             g
             
               Id.
               ibid.
            
             p.
             63.
             
             A.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             h
             
               Jul.
               ap
               .
               S.
               Cyr.
            
             l.
             4.
             p.
             115.
             
          
           
             i
             
               Porphyr
               .
               de
               Abstin
            
             .
             l.
             1.
             sect
             .
             57.
             p.
             49.
             
          
           
             k
             
               Elm.
               in
               Not.
               in
               Arnob.
            
             l.
             1.
             p.
             23.
             
             
               Jovi
               Opt.
               Max.
               &
               Geni●…
               Loci
               .
            
          
           
             l
             
               Alv.
               Simed●…
               in
               Hist.
               Sin.
               part
               .
            
             1.
             c.
             18.
             p.
             86
             ,
             87.
             
          
           
             a
             
               Mandesto's
               Travels
            
             ,
             l.
             1.
             p.
             55.
             
          
           
             b
             See
             Isai.
             41.
             22
             ,
             23.
             c.
             43.
             11
             ,
             12
             ,
             13.
             c.
             45.
             5
             ,
             6
             ,
             7.
             
          
           
             c
             
               S.
               Cyr.
               Alex.
               cont
               .
               Jul.
            
             l.
             4.
             p
             :
             124.
             
          
           
             a
             
               Vatabl.
               in
            
             Dan.
             10.
             13.
             
               singulae
               Regi●…nes
               habent
               Presides
               singulos
            
             .
          
           
             b
             Dan.
             10.
             10.
             
          
           
             c
             Vers.
             1●…
             
          
           
             a
             Act.
             14.
             15
             ,
             16
             ,
             17.
             
          
           
             b
             1
             Cor.
             8.
             5.
             
          
           
             c
             See
             Iren.
             l.
             1.
             c.
             12.
             p.
             86
             ,
             87.
             
          
           
             d
             
               Vide
               Iren.
               passim
               ,
               &
               S.
               Aug.
               de
               Haer.
               in
               Haer.
               Val.
            
             c.
             11.
             p.
             33
             ,
             34.
             
          
           
             e
             
               Maimon
               .
               More
               Neb.
               part
            
             .
             3.
             c.
             17.
             p.
             381
             ,
             382
             ,
             383.
             
          
           
             a
             
               S.
               Cyril
               .
               Al.
               cont
               .
               Jul.
            
             l.
             2.
             p.
             60.
             
          
           
             b
             Isa.
             40.
             28.
             
          
           
             c
             
               Aug.
               de
               Civ
               .
               Dei
            
             ,
             l.
             8.
             p.
             464.
             c.
             13.
             
               de
               sententiâ
               Platonis
               quâ
               definivit
               Deos
               non
               esse
               nisi
               Bonos
               amicosque
               virtutum
               .
            
          
           
             d
             
               Plato
               in
               Phaedon
            
             .
             Vol.
             1.
             p.
             82.
             
             B.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             a
             Porphyr
             .
             l.
             2.
             
               de
               Abstin
            
             .
             Sect.
             58.
             p.
             96.
             
          
           
             b
             1
             Cor.
             10.
             20.
             
          
           
             c
             
               A
               p.
               S.
               Cyril
               .
               Al.
               cont
               .
               Jul.
            
             l.
             4.
             p.
             124.
             
             See
             
               Porph.
               in
            
             l.
             2.
             
               de
               Abstin
            
             .
             Sect.
             42.
             p.
             85
             ,
             86.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               [
               vehiculum
               aereum
            
             ,
             rather
             than
             ,
             
               pars
               spiritalis
            
             ,
             used
             by
             the
             Translator
             ,
             ]
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             d
             See
             
               S.
               Cyril
               .
               contr
               .
               Jul.
            
             l
             4.
             p.
             129.
             
          
           
             e
             
               Porphyr
               .
               de
               Abstin
            
             .
             l.
             2.
             p.
             93
             ,
             94
             ,
             95
             ,
             &c.
             
          
           
             a
             
               Orig.
               cont
               .
               cels
            
             .
             l.
             3.
             p.
             133.
             
          
           
             b
             
               Id.
               ibid.
            
             p.
             123.
             
          
           
             c
             Gage
             in
             his
             Survey
             of
             the
             West-Ind
             .
             c.
             12.
             p.
             115.
             
          
           
             a
             
               Ruffin
               .
               Eccles.
               Hist.
            
             l.
             2.
             c.
             23.
             
          
           
             b
             
               Olymp.
               Soph.
               ap
               .
               Soz.
               Hist.
               Eccles.
            
             l.
             7.
             c.
             15.
             p.
             724.
             
             
               Ed.
               ●…ales
            
             .
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             a
             
               Arnob.
               adv
               .
               Gent.
            
             l.
             6.
             p.
             203
             ,
             &c.
             
          
           
             b
             Lact.
             l.
             2.
             
               de
               Orig.
               Err.
            
             Sect.
             2.
             p.
             141
             ,
             142
             ,
             143
             ,
             144
             ,
             145.
             
          
           
             c
             
               Cels.
               ap
               .
               Orig.
            
             l.
             7.
             p.
             373.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
          
           
             d
             
               Julian
               .
               in
               Fragm
               .
               inter
               Op.
            
             p.
             537.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             e
             See
             Mr.
             Greg.
             Notes
             on
             the
             place
             .
          
           
             f
             2
             Sam.
             5.
             6
             ,
             7
             ,
             8.
             
          
           
             a
             Isa.
             41.
             7
             ,
             21
             ,
             22
             ,
             23
             ,
             24
             ,
             29.
             
             &
             44.
             9
             ,
             to
             20.
             
             &
             45.
             20.
             
             &
             46.
             6
             ,
             7.
             
             Hab.
             2.
             18
             ,
             19
             ,
             20.
             
             Zach.
             10.
             1
             ,
             2.
             
          
           
             b
             
               De
               la
               Recherche
               de
               la
               verite
               .
            
             Tom.
             2.
             liv
             .
             6.
             c.
             8.
             p.
             327
             ,
             328.
             
          
           
             c
             
               Plato
               de
               Legibus
            
             ,
             l.
             11.
             p.
             930
             ,
             931.
             
          
           
             d
             Gage
             in
             Survey
             of
             west-Ind
             .
             c.
             20.
             p.
             391
             ,
             to
             p.
             398.
             
          
           
             a
             
               Apud
               Reicheltum
               de
               Amuletis
            
             .
             p.
             36.
             
          
           
             b
             See
             
               Pincieri
               AEnigm
            
             .
             l.
             1.
             
             AEnig
             .
             7.
             p.
             17
             ,
             18.
             
          
           
             c
             
               Dion
               .
               Halicarn
               .
               Rom.
               Ant.
            
             l.
             8.
             sect
             .
             10.
             p.
             784
             ,
             785.
             
          
           
             a
             
               Tertull.
               de
               Idol
            
             .
             p.
             89.
             
             
               Soccus
               &
               Baxa
               deaurantur
               ,
               &c.
            
             See
             Isai.
             40.
             19.
             
          
           
             b
             
               Porphyr
               .
               de
               Stat.
               Brachman
               .
               ap
               .
               Bardes
               .
               Syr.
            
             p.
             283.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             c
             
               Vincent
               le
               Blanc
            
             in
             his
             Travels
             ,
             p.
             50.
             
          
           
             d
             
               Le
               Blanc
            
             ,
             p.
             125.
             
          
           
             e
             
               Della
               Valle
            
             in
             his
             Travels
             ,
             p.
             114
             ,
             115.
             
          
           
             a
             
               Lips.
               Oper.
            
             Tom.
             3.
             pag.
             1250
             ,
             1251.
             
             
               Ed.
               Vesal
            
             .
             1675.
             
          
           
             b
             
               P.
               D.
               Valle
            
             ,
             p.
             129.
             
          
           
             c
             
               Arnob.
               contr
               .
               Gent.
            
             l.
             6.
             p.
             209.
             
          
           
             a
             Arnob.
             l.
             1.
             p.
             22
             ,
             23.
             
          
           
             b
             
               Gass.
               in
               vitâ
               Peiresk
            
             .
             l.
             2.
             p.
             90.
             l.
             4.
             p.
             151
             ,
             152.
             
          
           
             c
             See
             Isa.
             46.
             8.
             
             
               Remember
               this
            
             [
             viz.
             v.
             7.
             that
             Idols
             can't
             move
             ,
             or
             answer
             ,
             ]
             
               and
               shew
               your selves
               men
            
             ,
             Isa.
             44.
             19.
             
             
               There
               is
               no
               understanding
               to
               say
               ,
               I
               have
               burnt
               part
               of
               it
               in
               the
               fire
               .
            
          
           
             d
             See
             Isa.
             46.
             1
             ,
             2.
             
          
           
             e
             Arnob.
             l.
             1.
             p.
             22
             ,
             23.
             
             
               Beneficia
               poscebam
               nihil
               sentiente
               de
               Trunco
               .
            
             L.
             6.
             p.
             200.
             
             
               Amentia
               Deum
               credere
               ,
               quem
               tute
               ipse
               formaris
               ?
               supplicare
               tremebundum
               fabricatae
               abs
               te
               rei
               ?
            
             p.
             202.
             
             
               Non
               videtis
               '
               sub
               istorum
               simulachrorum
               cavis
               —
               mures
               —
               babitare
               ?
               —
               in
               ore
               —
               ab
               Araneis
               ordiri
               retia
               ?
            
          
           
             a
             Mr.
             
             Thorndike's
             Epilogue
             ,
             part
             3.
             p.
             298.
             
          
           
             b
             Amos
             8.
             6.
             
          
           
             a
             See
             
               Porphyr
               .
               de
               Abstin
            
             .
             l.
             1.
             
             Sect.
             57.
             p.
             49.
             &
             l.
             2.
             
             Sect.
             34.
             p.
             78.
             
             And
             see
             upon
             his
             words
             there
             ,
             
               S.
               Cyr.
               Alex.
               cont
               .
               Jul.
            
             l.
             2.
             p.
             60
             ,
             61.
             
          
           
             b
             
               Alvarez
               Simedo
               in
               Hist.
               Sin.
               Par.
            
             1.
             c.
             18.
             p.
             86.
             
          
           
             c
             Jer.
             10.
             8.
             
             
               They
               are
               altogether
               brutish
               ,
               the
               stock
               is
               a
               doctrine
               of
               Vanities
               .
            
          
        
         
           Notes for div A64364-e23990
           
             a
             
               De
               Exhort
               .
               Martyr
            
             .
             c.
             1.
             p.
             378.
             
             
               Non
               facies
               tibi
               Idolum
            
             .
          
           
             b
             
               Hottinger
               .
               in
               Cipp
               .
               Hebraic
               .
            
             p.
             136.
             
          
           
             c
             
               Grot.
               in
               Decal
            
             .
             p.
             50.
             
             
               In
               Hebraeo
               ,
               non
               feres
               ,
               nempe
               in
               ore
               tuo
               ,
               quod
               idem
               est
               cum
               illo
               ,
               non
               sumes
               in
               os
               scilicet
               .
            
          
           
             a
             See
             Fagius
             on
             Numb
             .
             30.
             3.
             and
             see
             Deut.
             20.
             10.
             
          
           
             b
             
               Tertull.
               de
               Idololat
            
             .
             Sect.
             20.
             p.
             97
             ,
             98.
             
          
           
             c
             Exod.
             23.
             13.
             
          
           
             d
             Id.
             ib.
             —
             in
             van●…
             ,
             id
             ●…ft
             i●…
             Ido●…
             Aquilas
             〈◊〉
             〈◊〉
             vers
             .
             Interlin
             .
             i●…
             vanum
             .
          
           
             a
             Hos.
             4.
             15.
             
          
           
             b
             So
             the
             vulg
             .
             Latine
             renders
             Aven
             in
             Hosea
             6.
             8.
             
             
               Galaad
               civitas
               opexa●…tium
               Idolum
            
             .
          
           
             See
             Josh.
             23.
             7.
             
             
               Neither
               make
               mention
               os
               the
               name
               os
               their
               gods
               ,
               nor
               cause
               to
               swear
               by
               them
               ,
               neither
               serve
               them
               ,
               nor
               bow
               your selves
               unto
               them
               .
            
             See
             Jer.
             5.
             2
             ,
             7.
             
          
           
             a
             Mr.
             Mede's
             Discours
             .
             15.
             of
             the
             Sabbath
             ,
             p.
             73.
             
          
           
             b
             Exod.
             31.
             12
             ,
             13
             ,
             16
             ,
             17.
             
          
           
             c
             
               S.
               Cyril
               .
               Alex.
               contr
               .
               Julian
               .
            
             〈◊〉
             .
             p.
             126.
             
          
           
             a
             
               Id.
               ibid.
            
             p.
             126
             ,
             127.
             
          
           
             b
             
               Maim
               .
               More
               Nevochim
            
             .
             par
             .
             3.
             c.
             29.
             p.
             424.
             
          
           
             a
             Act.
             7.
             39
             ,
             to
             43.
             
             Amos
             5.
             25
             ,
             26.
             
          
           
             *
             See
             Thorndik
             .
             Epilogue
             ,
             c.
             25.
             p.
             298.
             
          
           
             b
             Josh.
             24.
             14
             ,
             to
             29.
             
          
           
             c
             Judg.
             2.
             8
             ,
             9
             ,
             10
             ,
             11
             ,
             12
             ,
             13.
             
          
           
             d
             Judg.
             2.
             16
             ,
             17
             ,
             18
             ,
             19.
             e
             1
             Sam.
             4.
             
          
           
             f
             1
             Sam.
             7.
             3
             ,
             4.
             
          
           
             a
             See
             Grotius
             on
             Judg.
             2.
             13.
             p.
             2002.
             
               ap
               .
               Crit.
               maj
            
             .
          
           
             b
             1
             King.
             11.
             1
             ,
             to
             8.
             
          
           
             c
             1
             King.
             7.
             25.
             
          
           
             d
             Abulsarajus
             ,
             p.
             55.
             
             
               Mortuus
               est
            
             [
             Solomon
             ]
             
               sine
               poenitentiâ
            
             .
          
           
             e
             1
             King.
             11.
             
             9●…
             10
             ,
             11
             ,
             12.
             
          
           
             a
             1
             King.
             12.
             27.
             
          
           
             b
             2
             Chron.
             33.
             3
             ,
             to
             7.
             
          
           
             *
             
               Diod.
               Sic.
               ap
               .
               Phot.
               Bibl.
            
             p.
             1150.
             
               de
               Statuâ
               Mosis
               Asino
               insidentis
               .
               Undè
               Judaei
               (
               forte
               )
               dicti
               Asinarii
               .
            
          
           
             c
             See
             1
             Mac.
             1.
             
          
           
             d
             1
             Mach.
             1.
             43.
             
          
           
             e
             Vers.
             60
             ,
             61
             ,
             62
             ,
             63.
             
          
           
             a
             
               Philo
               Jud.
               in
               Flaccum
            
             ,
             p.
             971
             ,
             972
             ,
             &c.
             
          
           
             b
             See
             
               Diod.
               Sic.
               ap
               .
               Phot.
               Bibl.
            
             p.
             1154.
             affirming
             concerning
             the
             Jews
             ,
             that
             by
             reason
             of
             the
             Persian
             and
             Mac●…donian
             Victories
             ,
             they
             suffered
             many
             alterations
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             c
             Deut.
             32.
             8.
             
             See
             
               R.
               Sal.
               Francu
            
             ,
             p.
             3.
             
          
           
             a
             See
             
               Menasseh
               Ben
               Israel
            
             ,
             in
             Quaest.
             2.
             in
             Deut.
             p.
             222.
             
          
           
             b
             
               R.
               Sal.
               France
            
             ,
             p.
             2
             ,
             〈◊〉
             .
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             a
             See
             
               Leonclav
               .
               Pand.
               Hist.
               Turcic
            
             .
             p.
             139.
             
          
           
             b
             
               Julian
               .
               ap
               .
               Cyr.
            
             l.
             9.
             306.
             
          
           
             c
             
               Seld.
               de
               Diis
               Syris
               ,
               Synt.
            
             2.
             c.
             17.
             p.
             370
             ,
             371.
             
          
           
             d
             
               Rabbin
               .
               Prov.
               ap
               .
               H.
               Othon
               .
               Lex
               .
            
             c.
             
               Rabbin
               .
               in
               Judic
               .
               S.
               S.
               in
            
             Joh.
             20.
             4.
             
             
               Omnia
               ad
               Coelum
            
             ,
             i.
             e.
             
               Omnia
               ad
               Gloriam
               Dei.
            
             
          
           
             a
             Exod.
             32.
             21
             ,
             ●…0
             ,
             31.
             
          
           
             b
             See
             
               Moses
               Gerund
               .
               ap
               .
               Seld.
               Synt.
               de
               Diis
               Syris
               ,
               C.
               de
               vit
               Aur.
            
             p.
             155.
             
          
           
             c
             Nehem.
             9.
             18.
             
          
           
             a
             
               Tertull.
               de
               Idol
            
             .
             Sect.
             3.
             p.
             87.
             
          
           
             b
             
               Philo
               Jud.
               de
               vitâ
               Mosis
            
             .
             l.
             3.
             p.
             677.
             
             C.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             c
             Lactant.
             l.
             4.
             
             C.
             10.
             
               de
               Vera
               Sap.
            
             p.
             376.
             
          
           
             d
             
               S.
               Hieron
               .
               in
               Hos.
            
             c.
             4.
             v.
             15.
             
             Tom.
             6.
             p.
             20.
             
             D.
             
          
           
             e
             
               Tostat.
               in
               Exod.
            
             c.
             32.
             
             Quaest.
             7.
             
          
           
             f
             
               Catech.
               Concil
               .
               Trident.
               in
               1.
               
               Praec
               .
               Decal
               .
            
             p.
             388.
             —
             Inter
             —
             
               Hebraeos
               ,
               permulti
               fuerunt
               ,
               quiz
               ut
               Helias
               iis
               obji●…
               ciebat
               ,
               in
               duas
               partes
               claudicabant
               :
               Quod
               &
               Samaritae
               fecerunt
               ,
               qui
               Deum
               Israelis
               &
               DeosGentiunt
               colebant
               .
            
          
           
             g
             1
             King.
             16.
             31
             ,
             32.
             
          
           
             h
             V.
             30.
             
             
               Ahab
               did
               evil
               above
               all
               before
               him
               .
            
             V.
             31.
             
             
               He
               out-sin'd
               Jeroboam
            
             .
          
           
             i
             Hos.
             4.
             15.
             
          
           
             k
             Amo
             ▪
             4.
             4
             ,
             5●…
             
          
           
             a
             Hos.
             13.
             1
             ,
             2.
             
             Tobit
             .
             1.
             5.
             1
             
             King.
             19.
             18.
             compar
             .
             with
             Rom.
             11.
             4.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             that
             is
             ,
             (
             as
             Mr.
             Thornd
             .
             in
             Epil
             .
             Part.
             3.
             p.
             299.
             )
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             or
             ,
             it
             may
             be
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             or
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             b
             2
             King.
             10.
             23.
             
          
           
             c
             1
             King.
             16.
             26.
             
          
           
             d
             Vers.
             25.
             
          
           
             a
             Judg.
             17.
             3.
             
          
           
             b
             Wisd.
             14.
             21.
             
             
               Men
               serving
               either
               calamity
               or
               tyranny
               ,
               did
               ascribe
               unto
               stones
               and
               stocks
               ,
               the
               Incommunicable
               name
               .
            
          
           
             c
             Deut.
             12.
             13.
             
             
               Take
               heed
               to
               thy self
               that
               thou
               offerest
               not
               thy
               burnt-offerings
               in
               every
               place
               that
               thou
               seest
               .
            
          
           
             d
             In
             Chap.
             14.
             
          
           
             e
             
               Altis
               .
               Sum.
            
             l.
             1.
             c.
             15.
             
             
               Non
               in
               quolibet
               signo
               adorandus
               eft
               Deus
               ,
               sed
               in
               proprio
               ;
               sicut
               Movses
               adoravit
               Deum
               in
               Rubo
               in
               quo
               loquebatur
               ei
               ,
            
             &c.
             
             &
             Abraham
             
               in
               Angelo
               :
               undè
               non
               est
               adorandus
               in
               lapide
               ,
               esset
               enim
               Idololatria
               ,
               de
               non
               proprio
               signo
               Dei
               sacere
               proprium
               .
            
          
           
             a
             
               Secundum
               Horum
               ap
               .
               Macrob.
               Saturn
               .
            
             l.
             1.
             c.
             7.
             p.
             215.
             
          
           
             b
             
               Herod
               .
               Euterpt
            
             .
             p.
             117
             ,
             118.
             
          
           
             c
             1
             King.
             18.
             22
             ,
             23
             ,
             &c.
             
          
           
             d
             Exod.
             8.
             25
             ,
             26.
             
          
           
             e
             Act.
             7.
             42
             ,
             43.
             
          
           
             f
             
               Herod
               .
               in
               Thal.
            
             p.
             195
             ,
             196.
             
          
           
             g
             
               Herod
               .
               ibid.
            
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             a
             See
             
               Is.
               Voss.
               de
               AEt
               .
               Mundi
               .
            
             p.
             41.
             
          
           
             b
             See
             
               Pignor.
               de
               mens●…
               Isiac●…
            
             .
             p.
             36
             ,
             37.
             
          
           
             c
             Exod.
             8.
             25
             ,
             26.
             
          
           
             a
             Hence
             the
             Symbol
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             interpreted
             of
             not
             killing
             or
             not
             sacrificing
             Animals
             .
          
           
             b
             Strabo
             l.
             17.
             
             Geogr.
             p.
             803.
             
          
           
             c
             See
             
             Vattier's
             Pref.
             to
             
             Muctadi's
             Prod.
             of
             Egypt
             ,
             p.
             25
             ,
             26.
             
          
           
             d
             Ovid.
             l.
             4.
             
             
               Fast.
               Bos
               aret
               ,
               ignavam
               sacrificate
               suem
               .
            
          
           
             e
             Strab.
             l.
             17.
             
             Geogr.
             p.
             813.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             f
             Act.
             7.
             41
             ,
             43.
             
          
           
             g
             
               Seld.
               de
               Diis
               Syris
               .
               Synt.
            
             1.
             c.
             4.
             
               de
               vit
               .
               Aur.
            
             p.
             150.
             
          
           
             a
             
               Cuperi
               Harp●…cr
            
             .
             p.
             14
             ,
             16
             ,
             21
             ,
             27
             ,
             43
             ,
             44
             ,
             45
             ,
             55
             ,
             60
             ,
             89
             ,
             90
             ,
             91
             ,
             92
             ,
             93
             ,
             95.
             
          
           
             b
             
               Seld.
               Ibid
               -
               de
               Aur.
               vit
               .
            
             p.
             153
             :
          
           
             c
             
               Seld.
               Ibid.
            
             p.
             154.
             
             
               Imò
               in
               Sec.
               post
               Cataclys
               .
               Dyn
               .
               sub
               Choo
               Rege
               ,
               Api●…
               &
               Mnevin
               &
               Mendesium
               Caprum
               ,
               in
               Deos
               relatos
               ,
               ex
               Manethone
               Sacerdote
               tradit
            
             [
             Eusebius
             ]
             .
          
           
             a
             
               Scalig.
               ap
               .
               Voss.
            
             l.
             1.
             
               de
               Idol
            
             .
             c.
             28.
             p.
             109.
             
             
               Ex
               hâc
               Dyn
               .
               patet
               ,
               diversos
               Reges
               ,
               eod
               .
               temp
               .
               in
               AEg
               .
               divers
               .
               partib
               .
               Imperium
               obtinuisse
               .
               Nam
               quando
               Saïtes
               primus
               Dyn
               .
            
             15.
             
               ex
               Latrunc
               .
               Pastor
               .
               circa
               Bucolia
               AEg
               .
               jam
               dec
               .
               Ann.
               regnabat
               〈◊〉
               part
               .
               Theb.
               Regn.
               inivit
               Menes
               Theba●…us
               .
            
          
           
             b
             
               Eus.
               de
               praep
               .
               Evang.
            
             l.
             9.
             ch
             .
             27.
             p.
             433.
             
          
           
             c
             
               See
               Is.
               Voss.
               de
               AEt
               .
               mundi
               .
            
             p.
             36.
             
          
           
             a
             
               Seld.
               de
               vit
               .
               Aur●…o
               ,
               in
               Synt.
            
             1.
             c.
             4.
             p.
             141.
             
          
           
             b
             
               Plutarc
               .
               de
               Is.
               &
               Osyr
               .
            
             p.
             366
             ,
             D.
             
          
           
             c
             
               Plin.
               Nat.
               Hist.
            
             l.
             6.
             c.
             29.
             p.
             144.
             22.
             
          
           
             d
             
               Herod
               .
               in
               Thaliâ
            
             .
             p.
             195.
             
          
           
             e
             
               Id.
               in
               Euterpe
            
             .
             p.
             169.
             
          
           
             f
             
               Lucian
               .
               de
               D●…â
               Syr.
            
             p.
             1057.
             
          
           
             g
             
               Diod.
               Sic.
               l.
               1.
               
               Bibl.
               Histor.
            
             c.
             85.
             p.
             74.
             
          
           
             b
             
               Porphyr
               .
               ap
               .
               Euseb.
               de
               Praep.
               Evang.
            
             l.
             3.
             c.
             13.
             p.
             117.
             
          
           
             c
             Herod
             .
             l.
             3.
             p.
             195.
             
             C.
             D.
             
          
           
             a
             
               Ruffin
               .
               Eccl.
               Hist.
            
             l.
             2.
             c.
             23.
             
          
           
             b
             
               See
               Kirch
               .
               Oed.
               Synt.
            
             3.
             c.
             5.
             p.
             194.
             
          
           
             a
             
               Id.
               Ibid.
            
             p.
             195.
             
          
           
             b
             
               D.
               Marsh.
               Chron.
               Canon
               .
               Secul
               .
            
             1.
             p.
             28
             ,
             39.
             
          
           
             c
             
               Clem.
               Alex.
               Strom.
            
             l.
             1.
             p.
             307.
             
             A.
             &
             
               ap
               .
               Euseb.
               de
               Praep.
               Ev.
            
             l.
             10.
             c.
             6.
             p.
             475.
             
          
           
             d
             
               S.
               Cyr.
               cont
               .
               Julian
            
             .
             l.
             6.
             p.
             200.
             
          
           
             a
             See
             
               Kirch
               .
               Oed.
               Synt.
            
             3.
             c.
             5.
             p.
             195.
             
          
           
             b
             
               Ger.
               Voss.
               d●…
               Idol
            
             .
             l.
             1.
             c.
             14.
             p.
             59.
             
          
           
             c
             
               Hecataeus
               ap
               :
               Clem.
               Alex.
            
             p.
             322.
             
             See
             
               S.
               Aug.
               de
               Civit.
               Dei.
            
             l.
             18.
             c.
             5.
             p.
             1003.
             
          
           
             d
             
               Arnob.
               adv
               .
               Gent.
            
             l.
             1.
             p.
             20.
             
          
           
             e
             
               Herod
               .
               in
               Euterpe
            
             .
             p.
             169.
             &
             
               in
               Thalia
            
             .
             p.
             195.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             f
             
               AElian
               .
               de
               Animal
            
             .
             l.
             11.
             c.
             10.
             
          
           
             g
             
               Ap.
               Euseb.
               de
               Praep.
               Evang.
            
             l.
             10.
             c.
             12.
             p.
             499.
             
               ex
               Clem.
               Strom.
               prim
            
             .
          
           
             h
             See
             
               D.
               Marsh.
               Chron.
               Can.
            
             p.
             83.
             
          
           
             a
             Suppl
             .
             v.
             266.
             
          
           
             b
             
               Apoll.
               Bibl.
            
             l.
             2.
             c.
             1.
             p.
             67
             ,
             68.
             
          
           
             c
             Herod
             .
             l.
             2.
             p.
             141.
             
          
           
             d
             Syncellus
             ,
             p.
             126.
             
             C.
             
          
           
             e
             Apollod
             .
             l.
             2.
             c.
             1.
             p.
             68.
             compar'd
             with
             Syncellus
             .
          
           
             f
             
               Ap.
               Euseb.
               de
               Praep.
               Evang.
            
             l.
             10.
             c.
             10.
             p.
             490
             ,
             &c.
             
             11.
             p.
             494.
             
          
           
             g
             See
             
               Cuperi
               Harpocr
            
             .
             p.
             102
             ,
             103
             ,
             104.
             
          
           
             a
             
               Horus
               apud
               Macrob.
               Sat.
            
             l.
             1.
             c.
             7.
             p.
             215.
             
          
           
             b
             
               Cels.
               ap
               .
               Orig.
               cont
               .
               Cels.
            
             l.
             5.
             p.
             254.
             
          
           
             c
             
               S.
               Cyril
               .
               A●…
               cont
               .
               Jul.
            
             l.
             1.
             p.
             13.
             
          
           
             a
             
               Ap.
               Thomasium
               de
               Tesseris
               Hospital
            
             .
             c.
             28.
             p.
             202
             ,
             203.
             
          
           
             b
             
               Julian
               .
               ap
               .
               Socrat.
               Hist.
               Eccles.
            
             l.
             3.
             c.
             3.
             p.
             171
             ,
             172
             ,
             173.
             
          
           
             c
             
               Id.
               Ibid.
            
             p.
             173.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             d
             Ib.
             p.
             171.
             
          
           
             e
             
               Porphyr
               .
               ap
               .
               Euseb.
               de
               Praep.
               Evangel
               .
            
             l.
             4.
             c.
             22.
             &c.
             
             23.
             p.
             173
             ,
             174.
             
          
           
             a
             
               Voss.
               de
               Idol
            
             l.
             1.
             c.
             29.
             p.
             110
             ▪
             111
             ,
             &c.
             
          
           
             b
             
               Abeneph
               .
               &
               Abenez
               .
               ap
               .
               Kirch
               .
               Oëd.
               Syn.
            
             3.
             c.
             5.
             p.
             197.
             
          
           
             a
             See
             
               Euseb.
               de
               Praep.
               Ev.
            
             l.
             10.
             c.
             10.
             p.
             490.
             
          
           
             b
             
               Clem.
               Alex.
               Strom.
            
             l.
             1.
             p.
             321
             ,
             322.
             
          
           
             c
             
               Sanford
               .
               de
               descensu
               Christi
               adInf
               .
            
             l.
             1.
             p.
             28
             ,
             29
             ,
             30
             ,
             31
             ,
             &c.
             
          
           
             d
             
               Ger.
               Voss.
               de
               Idol
            
             .
             l.
             1.
             c.
             30.
             p.
             116
             ,
             117
             ,
             &c.
             
          
           
             e
             
               Herb.
               de
               Relig.
               Gentil
               .
               in
               Baccho
               .
            
             p.
             137
             ,
             138
             ,
             139.
             
          
           
             a
             Lactant.
             l.
             1.
             
               defals
               .
               Relig.
            
             Sect.
             21.
             p.
             117
             ,
             118
             ,
             119.
             
          
           
             a
             
               Quint.
               Curt.
            
             L8
             .
             p.
             203.
             
          
           
             b
             Herod
             .
             l.
             2.
             p
             :
             165.
             
          
           
             c
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             d
             Ovid.
             l.
             5.
             
             
               Fast
               Ora
               micant
               Tauri
               septem
               radiantia
               flammis
               ,
               Navita
               quas
               Hyadas
               Grajus
               ab
               imbrevocat
               .
               Pars
               Bacchum
               nutrisse
               putat
               .
               —
            
          
           
             a
             
               Cuperus
               in
               Harpocr
            
             .
             p.
             72.
             
          
           
             b
             See
             
               Pignor.
               Mens
               .
               Isiac
            
             .
             p.
             4
             ,
             5.
             
             &
             
               Kircheri
               Oëd.
               Synt.
            
             3.
             c.
             4.
             p.
             189.
             
          
           
             c
             
               Diod.
               Sic.
            
             l.
             1.
             c.
             11.
             p.
             10.
             
             
               Macr.
               Sat.
            
             l.
             1.
             c.
             21.
             p.
             302
             ,
             303.
             
          
           
             d
             
               Macrob.
               Sat.
            
             l.
             1.
             c.
             21.
             p.
             305.
             
          
           
             e
             
               Serv.
               ad
               AEn
            
             .
             l.
             3.
             
             
               Ipse
               enim
               est
               Sol
               ,
               &
               Liber
               Pater
               .
            
          
           
             f
             
               Macr.
               Sat.
               Ib.
            
             p.
             303.
             
          
           
             g
             
               Lucian
               .
               de
               Astrolog
            
             .
             pag.
             540.
             
          
           
             a
             Herod
             .
             l.
             2.
             p.
             165.
             
          
           
             b
             
               Diod.
               Sic.
            
             l.
             1.
             c.
             11.
             p.
             10.
             
          
           
             c
             
               Id.
               ib.
            
             c.
             13.
             p.
             12.
             
          
           
             d
             
               Plutare
               .
               in
               Is.
               &
               Osir.
            
             p.
             356.
             
             C.
             
          
           
             e
             
               Diod.
               Sic.
            
             l.
             1.
             c.
             15.
             p.
             13
             ,
             14.
             
          
           
             f
             
               Pignor.
               de
               Mens
               .
               Isia
            
             .
             p.
             23.
             
          
           
             g
             
               Ogygia
               me
               .
               Bacchum
               vocant
               ,
               Osirin
               AEgyptus
               putat
               .
               Auson
               .
            
             See
             
               Plutarc
               .
               de
               Is.
               &
               Cuperi
               Harpocr
               .
            
             p.
             70.
             
          
           
             h
             
               Herod
               .
               Euterp
            
             .
             p.
             101.
             
          
           
             i
             
               Diod.
               Sic.
            
             l.
             1.
             c.
             21.
             p.
             18.
             
          
           
             k
             
               Strabo
               Geog.
            
             l.
             ●…7
             .
             p.
             807.
             
          
           
             a
             
               Macrob.
               Sat.
            
             l.
             1.
             c.
             21.
             p
             303.
             
             Annot.
             4.
             
             
               Pontani
               Satyr
            
             .
             &c.
             
               Exclamare
               libet
               populus
               quod
               clamat
               Osiri
               —
               Invento
               —
               Clamatum
               a●…tem
               uti
               invenio
               in
               Glossis
               vetustis
               ,
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               De
               Ap.
               vide
               Herod
               .
               in
               Thal.
            
             p.
             195
             ,
             196.
             
               de
               Osir.
               &
               Ap.
               vide
               Tibull
               .
               l.
               1.
               
               Eleg.
            
             8.
             p.
             271.
             
             
               Te
               canit
               ,
               atque
               suum
               ,
               pubes
               ,
               miratur
               Osirim
               ,
               Barbara
               ,
               Memphitem
               plangere
               docta
               bovem
               .
            
          
           
             b
             
               Anton.
               Liberal
               .
               Meta.
            
             c.
             10.
             p.
             422.
             
          
           
             c
             See
             AElian
             .
             l.
             12.
             c.
             11.
             
             &
             
               Pignor.
               mens
               .
               Isiac
            
             .
             48
             ,
             49.
             
          
           
             d
             See
             
               Marsh.
               Chron.
               Can.
            
             p.
             196.
             
          
           
             e
             
               Macrob.
               Sat.
            
             l.
             1.
             c.
             21.
             p.
             305.
             
          
           
             f
             
               Plutar●…
               .
               de
               Is.
               &
               Osir.
            
             p.
             362.
             
          
           
             g
             
               Seld.
               de
               Diis
               Syris
               Synt.
            
             2.
             c.
             17.
             p.
             372.
             
          
           
             h
             
               Cuper
               .
               Harpocr
            
             .
             p.
             33.
             
             
               Pignor.
               de
               mensâ
               Isiacâ
            
             .
             p.
             4.
             
          
           
             a
             
               S.
               Cyr.
               Alex.
               contr
               .
               Julian
               .
            
             l.
             1.
             p.
             15
             ,
             16.
             
          
           
             a
             
               Diod.
               Sic.
               ap
               .
               S.
               Cyr.
               ibid.
            
             p.
             15.
             
             E.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             b
             Psal.
             78.
             12.
             
          
           
             c
             Exod.
             11.
             3.
             
          
           
             d
             Ecclus.
             45.
             1.
             
          
           
             e
             Ver.
             2.
             
          
           
             a
             
               Philo
               Jud.
               de
               Praem
               .
               &
               P●…n
               .
            
             p.
             918.
             
             D.
             
          
           
             b
             
               R.
               Jos.
               ap
               .
               Com.
               in
               Main
               .
               de
               Fundam
               .
               Leg.
            
             p.
             9.
             
          
           
             a
             
               Artap
               .
               ap
               .
               Eus.
               de
               Praep.
               Evang.
            
             l.
             9.
             c.
             27.
             p.
             432.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             b
             
               Id.
               ibid.
            
             p.
             435.
             
          
           
             a
             
               De
               Bacch●…
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             See
             
               Iön
               .
               P
               —
               in
               Athen
               .
               Deipn
               .
            
             l.
             2.
             p.
             35.
             
             
               &
               Casaub
               .
               Not.
            
             p.
             78.
             
          
           
             b
             See
             
               Pignor.
               de
               Mensâ
               Isiacâ
            
             .
             p.
             30.
             
          
           
             c
             
               Artap
               .
               ap
               .
               Eus.
               de
               Praep.
               Ev.
            
             l.
             9.
             c.
             27.
             p.
             433.
             
          
           
             a
             
               M.
               Vatt
               .
               P●…to
               Prod.
               of
               Egypt
               ,
            
             p.
             7
             ,
             8.
             
          
           
             b
             See
             
               Natal
               .
               Com.
            
             p.
             482.
             
          
           
             c
             
               Diod.
               Sic.
            
             l.
             1.
             c.
             13.
             p.
             12.
             
          
           
             a
             
               Voss.
               de
               Idol
            
             .
             l.
             1.
             c.
             29.
             p.
             110
             ,
             111
             ,
             &c.
             
          
           
             b
             Psal.
             22.
             13.
             
             Psal.
             50.
             13.
             
             LXX
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             c
             Gen.
             49.
             24.
             
             
               Abir
               Jagnakob
            
             .
             In
             our
             Translation
             ,
             the
             mighty
             God
             of
             Jacob.
             
          
           
             a
             
               Strab.
               Geogr.
            
             l.
             17.
             p.
             803.
             
          
           
             b
             
               Plutarch
               .
               d●…
               Is.
               &
               Osir.
            
             p.
             364.
             
             C.
             See
             
               D.
               Marsh.
               Cron.
               Can.
            
             p
             59.
             
             Diod.
             l.
             1.
             c.
             21.
             p.
             18.
             
             Strab.
             l.
             17.
             p.
             805.
             
          
           
             c
             Macrob.
             l.
             1.
             
             Sat.
             c.
             21.
             p.
             305.
             
          
           
             a
             
               D.
               Marsh.
            
             p.
             59
             ,
             60
             ,
             &c.
             
          
           
             b
             
               Plin.
               Nat.
               Hist.
            
             l.
             6.
             c.
             29.
             p.
             144.
             
          
           
             a
             
               Porphyr
               .
               dt
               Abstin
            
             .
             l.
             2.
             sect
             .
             55.
             p.
             94.
             
          
           
             b
             
               Herod
               .
               Enter
            
             .
             p.
             101.
             c.
             &
             p.
             103.
             
          
           
             a
             Herod
             .
             l.
             2.
             p.
             101.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             b
             
               Strab.
               in
            
             1.
             17.
             
             Geog.
             p.
             806.
             
             C.
             
          
           
             c
             See
             
               Heylin
               .
               G●…og
               .
               in
               Egypt
               .
            
             p.
             934.
             
          
           
             d
             See
             
               Seld.
               de
               Diis
               Syr.
               Synt.
            
             2.
             c.
             2.
             p.
             338.
             
          
           
             a
             
               Erpen
               .
               Prov.
               Arab.
            
             p.
             3.
             
          
        
         
           Notes for div A64364-e41220
           
             b
             
               De
               Idol
               .
               Arabvide
               Abul
               Farajium
               de
               Orig.
               &
               mor.
               Arab.
               &
               not
               .
               Pocock
               .
            
             p.
             89
             ,
             &c.
             
          
           
             c
             
               Alkor
               .
               Sur.
            
             51.
             
          
           
             d
             See
             
               Seld.
               de
               Diis
               Syr.
               Synt.
            
             2.
             c.
             2.
             p.
             253.
             
          
           
             e
             
               Hotting
               .
               Hist.
               Oriental
            
             .
             l.
             1.
             c.
             7.
             
               de
               Rel.
               vet
               .
               Arab.
            
             p.
             153.
             
          
           
             f
             Herod
             .
             l.
             3.
             p
             185.
             
             D.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             g
             Id.
             l.
             1.
             p
             62.
             
             D.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             a
             
               Hotting
               .
               Hist.
               Orient
            
             .
             p.
             156.
             
          
           
             b
             
               Tertull.
               in
               Apolog.
            
             sect
             .
             24.
             p.
             24.
             
             
               Ed.
               Par.
            
             1664.
             
             
               Unic●…ique
               etiam
               Provinciae
               &
               Civitati
               suus
               Deus
               est
               ,
               ut
               Syriae
               Astartes
               ,
               ut
               Arabiae
               Disares
               ,
            
             &c.
             
          
           
             a
             
               Muha●…ed
               Ben
               Abibecher
            
             ,
             (
             who
             receiv'd
             as
             is
             said
             ,
             the
             forty
             Apothegms
             of
             Mahomet
             ,
             from
             his
             mouth
             ,
             )
             
               in
               Hott
               .
               de
               Pseud●…
               Mah.
               Initlo
               .
            
             l.
             2.
             c.
             3.
             p.
             249.
             
          
           
             b
             
               Ap.
               Sold●…
               de
               Diis
               Syr.
               Syntag.
            
             2.
             c.
             4.
             
             
               De
               Venere
               Syriac
            
             .
             p.
             286
             ,
             287.
             
          
           
             c
             
               Elmacin
               .
               Hist.
               Saracen
            
             .
             l.
             1.
             c.
             1.
             p.
             3.
             
          
           
             d
             
               Ap.
               Hott
               .
               de
               Rel.
               vet
               .
               Arab.
            
             p.
             158.
             
          
           
             e
             
               Pocock
               .
               in
               Abul
               Phar.
            
             p.
             98.
             
          
           
             a
             
               Id.
               ibid.
            
             p.
             91.
             
          
           
             b
             
               M.
               Guilla●…ier's
            
             Voy.
             to
             Athens
             ,
             p.
             165.
             
          
           
             c
             
               Curt.
               de
               Clavis
               Dominicis
            
             .
             c.
             12.
             p.
             131.
             
             
               Mahumetani
               Prophetae
               sui
               urnam
               —
               colunt
               .
            
          
           
             a
             
               Id.
               ibid.
               Ai●…
               atque
               iterùm
               ai●…
               ,
               Sacratissimos
               Red.
               nostri
               Clavos
               cultum
               &
               eum
               summum
               mereri
               .
               Ità
               Hebraei
               olim
               virgam
               Aaronis
               ,
            
             &c.
             
          
           
             b
             
               Hotting
               ci●…
               .
               Hebr.
            
             p.
             150
             ,
             151
             ,
             152
             ,
             153
             ,
             &c.
             
          
        
         
           Notes for div A64364-e42700
           
             a
             
               Maxim.
               al.
               Orig.
               in
               Exhort
               .
               ●…d
               Martyr
               .
            
             p.
             193.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Origen
               .
               contr
               .
               Cels.
            
             l.
             1.
             p.
             5.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             b
             1
             Joh.
             5.
             20
             ,
             21.
             
          
           
             a
             
               Epiphan
               .
               H●…r
            
             :
             27.
             
          
           
             b
             
               S.
               Aug.
               Cat.
               Hoeres
            
             .
             c.
             2.
             p.
             6
             ,
             7.
             &c.
             
             3.
             p.
             8
             ,
             9.
             
          
           
             c
             
               Alcin.
               de
               Doctr.
               Plat.
            
             c.
             14.
             p.
             35.
             
          
           
             a
             
               Alcin.
               Ib.
            
             p.
             35
             ,
             36.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             —
          
           
             b
             
               Id.
               ib.
            
             c.
             15.
             p.
             38.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             —
          
           
             c
             
               Id.
               ib.
            
             c.
             16.
             p.
             39
             ,
             &c.
             
          
           
             d
             Iren.
             l.
             1.
             c.
             23.
             p.
             120.
             
          
           
             e
             
               Orig.
               D●…al
               .
               cont
               .
               M●…rc
               .
            
             Sect.
             2.
             p.
             43.
             
          
           
             a
             See
             
               Pigno
               Mens
               .
               Isiac
            
             .
             p.
             93.
             
          
           
             b
             Alcin.
             c.
             14.
             p.
             38.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             c
             
               Gassend
               .
               in
               vitâ
               Peireskii
            
             .
             l.
             1.
             p.
             16.
             
             
               Ed.
               Hagae-Com
            
             .
             1655.
             
          
           
             d
             See
             the
             Basil
             .
             Gem
             in
             
               Cuperi
               Harpocr
            
             .
             p.
             14.
             
             ABPACA
             .
             —
             ZCIGI
             .
             If
             the
             disjoin'd
             Z
             belongs
             not
             to
             the
             first
             word
             :
             for
             Sigi
             needs
             it
             not
             .
          
           
             e
             See
             
               Epiphan
               .
               Haer.
            
             24.
             and
             Haer.
             26.
             
             
               Th●…od
               .
               de
               Haer.
               sab
            
             .
             l.
             1.
             
               in
               Basilide
               .
               Et
               Iren.
            
             l.
             1.
             c.
             34.
             p.
             134
             ,
             135.
             
          
           
             f
             
               S.
               Aug.
               Cat.
               Haer.
            
             c.
             4.
             p.
             10
             ,
             11.
             
          
           
             g
             
               Id.
               ibid.
               c.
               3.
               in
               Saturnino
               .
            
             p.
             〈◊〉
             ,
             9.
             
          
           
             h
             
               S.
               Hier.
               Tom.
            
             6.
             p.
             99.
             
          
           
             a
             Iren.
             l.
             1.
             c.
             12.
             p.
             88.
             
          
           
             b
             
               Epiphan
               .
               Haer.
            
             36.
             
          
           
             c
             
               Baron
               .
               Annal.
            
             Tom.
             2.
             p.
             72.
             
          
           
             d
             
               Timaeus
               Locr.
               de
               An.
               Mundi
            
             ,
             p.
             7.
             
          
           
             e
             
               Alcin.
               de
               Doct.
               Plat.
            
             c.
             13.
             p.
             31
             ,
             &c.
             
          
           
             f
             
               Irenaeus
               adv
               .
               Haer.
            
             l.
             1.
             c.
             1.
             p.
             1
             ,
             &c.
             c.
             12.
             p.
             85
             ,
             &c.
             l.
             2.
             c.
             24.
             p.
             178
             ,
             &c.
             c.
             38.
             p.
             190.
             
          
           
             a
             See
             
               Doctiss.
               Vind.
               Epist.
               S.
               Ignatii
            
             ,
             par
             .
             2.
             c.
             6.
             p.
             59
             ,
             &c.
             p.
             70
             ,
             &c.
             
          
           
             b
             
               S.
               Aug.
               de
               Haer.
            
             c.
             7.
             p.
             22.
             
             Iren.
             l.
             1.
             c.
             24.
             p.
             122
             ,
             123.
             
          
           
             c
             
               Cels.
               ap
               .
               Orig.
            
             l.
             6.
             p.
             290.
             
          
           
             d
             
               Orig.
               contr
               .
               Cels.
               ib
            
             p.
             291.
             
          
           
             e
             
               Id.
               ib.
            
             p.
             292.
             
          
           
             f
             See
             
               Epiphan
               .
               Haer.
            
             37.
             
          
           
             g
             Iren.
             l.
             1.
             c.
             12.
             p.
             88.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             h
             
               S.
               Hieron
            
             .
             Tom.
             6.
             op
             .
             p.
             99.
             
          
           
             i
             Iren.
             l.
             1.
             c.
             1.
             p.
             24.
             
             See
             
               Feuardent
               .
               Annot.
            
             p.
             47.
             
          
           
             a
             See
             
               Joh.
               Macar
               .
               de
               Gemmis
               Basilid
               .
               cum
               Commentar
               .
               Joh.
               Chiffletii
               ,
            
             4.
             
             Antv.
             1657.
             
          
           
             b
             See
             Epist.
             119.
             to
             
               Is.
               Casaub
            
             .
          
           
             c
             
               Gassend
               .
               in
               vitâ
               Peir
            
             .
             l.
             1.
             p.
             16.
             
          
           
             d
             See
             the
             Charm
             of
             
               Q.
               Serenus
               Sarmonicus
            
             a
             Disci
             .
             of
             
               Basil.
               in
               Baron
               .
               Annal.
            
             Tom.
             2.
             
             A.
             C.
             120.
             p.
             72
             ,
             73.
             
          
           
             e
             Consider
             well
             what
             is
             said
             
               (
               in
               Marian
               .
               ap
               .
               Card.
               Raspon
               .
               de
               Basil
               .
               Later
               .
            
             l.
             2.
             )
             of
             the
             original
             of
             the
             Popes
             
               Agnus
               Dei's
            
             :
             The
             Masons
             digging
             in
             the
             Vatican
             ,
             found
             a
             Lamb
             of
             Wax
             in
             a
             Golden
             Case
             ,
             on
             which
             these
             words
             were
             engrav'd
             ,
             
               Maria
               nostra
               florentissima
               ,
               Michael
               ,
               Gabriel
               ,
               Raphael
            
             Archangel
             ,
             &
             
               Uriel
               .
               Simon
            
             ,
             itseems
             ,
             hath
             been
             at
             Rome
             .
          
           
             f
             
               Pignor.
               de
               Mensâ
               Isiacâ
            
             ,
             p.
             92.
             
          
           
             g
             See
             
               Hotting
               .
               Cipp
               .
               Hebratc
            
             .
             p.
             138
             ,
             150
             ,
             &c.
             
          
           
             h
             
               Iren.
               adv
               .
               Haer.
            
             l.
             1.
             c.
             24.
             p.
             122
             ,
             123.
             
          
           
             a
             
               S.
               Aug.
               Cat.
               Haer.
            
             c.
             〈◊〉
             .
             p.
             1
             :
          
           
             b
             
               Id.
               ibid.
            
             c.
             7.
             p.
             22.
             
               de
               Carpocr
            
             .
          
           
             c
             Mr
             
             Thorndike's
             just
             weights
             and
             measures
             ,
             c.
             2
             :
             p.
             10.
             
          
           
             d
             
               Leo
               Max.
               Ser.
            
             2.
             
               de
               Fest.
               Pent.
            
             Sect.
             6.
             p.
             75.
             
             
               Manichaeus
               —
               magister
               fals●…tatis
               diabolicae
               &
               conditor
               superstitiouis
               obscaenae
               ,
            
             &c.
             
          
           
             e
             
               Lucus
               Holst
               .
               de
               vitâ
               &
               Script
               .
               P●…rphyr
               .
            
             p.
             〈◊〉
             ▪
             
          
           
             a
             
               S.
               Aug.
            
             l.
             4.
             
             Confess
             .
             c.
             7.
             
             
               Vanum
               Phantasma
               &
               error
               meus
               ,
               erat
               Deus
               meus
               .
            
          
        
         
           Notes for div A64364-e45890
           
             b
             
               Arnob.
               adv
               .
               Gent.
            
             l.
             1.
             p.
             19.
             20
             ,
             —
             
               Quod
               hominem
               natum
            
             ,
             &c.
             
               Quotidianis
               supplicat
               .
               adoratis
            
             .
          
           
             c
             
               Arnob.
               Ib.
            
             p.
             20.
             —
             
               Quinam
               sunt
               hi
               dii
            
             —
             &c.
             —
             
               Hercules
               —
               flammis
               concre-matus
               Oëtaeis
            
             .
          
           
             d
             
               Orig.
               contr
               .
               Cels.
            
             l.
             3.
             p.
             123.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             a
             Phil.
             2.
             10
             ,
             11.
             
          
           
             b
             Iren.
             l.
             1.
             c.
             19.
             p.
             114.
             
          
           
             c
             
               Maxim.
               in
               Dial.
               contr
               .
               Marcion
               .
            
             sect
             .
             1.
             p.
             3.
             
             See
             
               Socr.
               Hist.
               Eccles.
            
             l.
             1.
             c.
             5
             ,
             6.
             p.
             9
             ,
             10
             ,
             &c.
             
               Ed.
               Vales
               ,
               &
               Soz.
               H.
               Eccl.
            
             l.
             1.
             c.
             15.
             p.
             425.
             
          
           
             d
             
               M.
               Serv.
            
             l.
             2.
             
               de
               Trin.
            
             p.
             87.
             
          
           
             e
             
               Servet
               .
               Resp.
               ad
               Artic.
               Joh.
               Calvini
               .
               ad
               Art.
            
             9.
             p.
             221.
             
             
               Planè
               dico
               carnem
               Christi
               de
               coelo
               esse
               secundum
               essentiam
               Deitatis
               .
               Id.
               de
               Trin.
            
             l.
             2.
             p.
             87.
             
             
               Non
               solum
               in
               Anim●…
               sed
               &
               in
               carne
               Christi
               est
               substantialis
               Deitas
               .
            
          
           
             a
             See
             
               Procl
               .
               Episcop
            
             .
             C.
             P.
             
               ad
               Armen
               .
               de
               Fide.
            
             p.
             24
             ,
             &c.
             
          
           
             b
             
               Athanas.
               Or.
               1.
               cont
               .
               Arian
               .
            
             p.
             296.
             
             B.
             
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             using
             promiscuously
             Worship
             and
             Latria
             .
          
           
             d
             Servierunt
             creaturae
             priùs
             quàm
             Creatori
             .
          
           
             e
             For
             Athan.
             reads
             it
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             though
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             be
             not
             in
             our
             Copies
             of
             the
             N.
             T.
             
          
           
             f
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             g
             
               Athan.
               Or.
            
             4.
             
               cont
               .
               Arian
            
             .
             Tom.
             1.
             p.
             468
             ,
             469.
             
          
           
             a
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             which
             the
             Translator
             has
             improperly
             rendred
             ,
             
               Vocabulum
               AEthnicorum
            
             .
          
           
             b
             
               S.
               Athanas.
            
             p.
             22.
             
             Tom.
             2.
             
             B.
             
          
           
             c
             
               
                 Polon
                 .
                 Consens
                 .
                 in
                 Corp.
                 Confess
                 .
              
               p.
               230.
               
            
             
               
                 Christ.
                 Sand.
              
               l.
               1.
               
               
                 Hist.
                 Eccl.
                 Enucl
              
               .
               p.
               219.
               
               Ed.
               1.
               
            
          
           
             d
             
               
                 Alex.
                 Alexandriae
                 Episc.
                 in
                 Gelas.
                 Hist.
                 conc
                 .
                 Nicaen
                 .
              
               p.
               145.
               —
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               &c.
               
            
             
               Socrat.
               l.
               1.
               
               
                 Eccl.
                 Hist.
              
               c.
               6.
               p.
               11.
               
            
          
           
             e
             See
             
               Hilar.
               de
               Syn.
               Advers
               .
               Arianos
               ,
            
             p.
             359
             ,
             360
             ,
             &c.
             
          
           
             a
             Quisquis
             talem
             cogitat
             Deum
             qualis
             non
             ●…st
             ,
             alienum
             &
             falsum
             Deum
             corde
             suo
             portat
             .
          
           
             b
             
               Disquis
               .
               Brev.
            
             c.
             8.
             p.
             41.
             
             
               Credunt
               [
               Evangelici
               ]
               reipsâ
               mortuos
               vivere
               .
               ●…o
               nimirum
               modo
               ,
               quo
            
             Petrum
             ,
             Paulum
             ,
             
               aliosque
               demortuos
               in
               Coelis
               vivere
               asserunt
               ;
               hoc
               autem
               fundamentum
               est
               ,
               non
               tantum
               Purgatorii
               ,
               sed
               &
            
             nesandae
             istius
             Idololatriae
             
               quae
               in
               sanctorum
               demortuorum
               invocatione
               apud
               Pontificios
               cernitur
               .
            
          
           
             a
             See
             
               Socin
               .
               de
               Invocat
               .
               Christi
               ,
            
             in
             vol.
             2.
             oper
             .
             p.
             713
             ,
             &c.
             and
             his
             Disput.
             with
             
               Christian.
               Franken
            
             .
             p.
             767.
             
          
           
             b
             Joh.
             1.
             3.
             
          
           
             c
             Col.
             1.
             15
             ,
             16
             ,
             17.
             
          
           
             a
             
               Comp.
               Socin
            
             .
             C.
             1.
             
             Sect.
             7.
             p.
             53.
             —
             
               Creatio
               —
               Christo
               tribuitur
            
             .
             Resp.
             
               Illic
               agi
               de
               secundâ
               ,
               non
               de
               primâ
               rerum
               creatione
               ,
            
             h.
             e.
             
               Mundi
               Innovatione
               ,
               quoad
               Religionem
               &
               Regnum
               Christi
               .
            
          
           
             b
             Heb.
             3.
             4.
             
          
           
             a
             Act.
             17.
             24.
             
          
           
             b
             See
             of
             the
             Gnostic
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Iren.
             l.
             1.
             c.
             1.
             &c.
             
             10.
             p.
             76.
             and
             of
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             of
             Megithius
             the
             Marcionite
             in
             
               Orig.
               Dial.
               con
               .
               Marc.
            
             Sect.
             1.
             p.
             3
             ,
             4
             ,
             14.
             
             And
             of
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             see
             Iren.
             l.
             1.
             c.
             10.
             p.
             78.
             where
             of
             the
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             of
             the
             Elements
             of
             Marcus.
             
          
           
             c
             
               Ign.
               Epist.
               Interpol
               .
               ad
               .
               Philadelph
               .
            
             p.
             180.
             
             
               Ed.
               Voss.
            
             
          
           
             a
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             b
             Col.
             2.
             8.
             
          
           
             c
             Vers.
             9.
             
          
           
             d
             Ver.
             10
             ,
             15.
             
          
           
             e
             Vers.
             18.
             
          
           
             a
             
               Irenaeus
               adv
               .
               Haer.
            
             l.
             1.
             c.
             9.
             p.
             114.
             
          
           
             b
             Iren.
             l.
             1.
             c.
             5.
             p.
             58.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             c
             Isa.
             40.
             12
             ,
             13.
             
             See
             also
             Verses
             18
             ,
             19
             ,
             20
             ,
             21
             ,
             25
             ,
             26
             ,
             27
             ,
             28.
             
          
           
             d
             Isa.
             42.
             5
             ,
             8.
             
          
           
             a
             Isa
             ,
             43.
             1
             ,
             10.
             
          
           
             b
             Jer.
             10.
             10
             ,
             11
             ,
             12.
             
          
           
             c
             See
             
               Gerard.
               Voss.
               de
               Idol
            
             .
             l.
             1.
             p.
             14.
             
          
           
             a
             
               Euseb.
               Eccles.
               Hist.
            
             l.
             10.
             c.
             4.
             
               ad
               fin
            
             .
             p.
             388.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             b
             
               Id.
               contra
               Sabell
            
             .
             l.
             1.
             p.
             22.
             
             
               Ed.
               Sirmond
            
             .
          
           
             c
             
               Compendiolum
               Socinianismi
            
             ,
             c.
             8.
             
             Sect.
             7.
             p.
             142.
             —
             
               Hinc
               colligunt
               animas
               post
               mortem
               nihil
               sentire
               aut
               agere
               ,
               imo
               ne
               quidem
               in
               se
               reipsâ
               subsistere
               ut
               personas
               :
               atque
               hoc
               esse
               quod
               passim
               dicitur
               in
            
             V.
             T.
             
               mortuos
               non
               habere
               memoriam
               Dei.
            
             —
             
               Item
               hunc
               esse
               descensum
               ad
               inferos
               ,
               cum
               quis
               in
               Statum
               mortuorum
               redigitur
               .
            
          
           
             d
             
               Vind.
               Conses
               .
               Eccles.
               Polon
            
             .
             p.
             150.
             
          
           
             a
             Isa.
             37.
             16
             ,
             1●…
             ,
             18
             ,
             19
             ,
             20.
             
          
           
             b
             See
             Isa.
             41.
             from
             1
             ,
             to
             29.
             &c.
             
             43.
             1
             ,
             to
             6.
             
          
           
             c
             Isa.
             42.
             12
             ,
             13.
             
          
           
             d
             Isa.
             43.
             12
             ,
             13.
             
          
           
             a
             Isa.
             43.
             14
             ,
             15
             ,
             16.
             
          
           
             b
             Jer.
             10.
             7
             ,
             8
             ,
             9.
             
          
           
             c
             Zach.
             10
             ,
             1
             ,
             2.
             
          
           
             d
             Zach.
             4.
             10.
             
          
           
             e
             Hab.
             1.
             9
             ,
             10
             ,
             11
             ,
             12.
             
          
           
             Isa.
             40.
             13
             ,
             14
             ,
             15.
             
          
           
             g
             Isa.
             40.
             9
             ,
             10
             ,
             11.
             
          
           
             a
             Isa.
             43.
             10
             ,
             11
             ,
             See
             Ch.
             44.
             8.
             
          
           
             b
             Isa.
             44.
             6.
             
             &
             48.
             12.
             
          
           
             c
             See
             Ch.
             43
             :
             11.
             
             &
             Ch.
             45.
             5.
             
          
           
             d
             
               Confess
               .
               Schlicht
               .
               Vind.
            
             c.
             1.
             p
             ,
             54.
             
             
               Multorum
               Deorum
               cultores
               non
               sumus
               .
               —
               Christum
               ,
               enim
               colimus
               ,
               tanquam
               à
               summo
               potestatem
            
             Rerum
             Omnium
             
               adeptum
               ,
               &
               ,
               sicut
               nomine
               illius
               ,
               sic
               ad
               gloriam
               illius
               ,
               imperantem
               .
            
          
           
             e
             
               S.
               Athan.
            
             op
             .
             vol.
             2.
             p.
             581.
             
             A.
             
          
           
             a
             
               In
               Templo
               Afrano
               .
               ap
               .
               Nath.
               Chytraei
               Monumenta
               Misnica
               .
            
             p.
             362
             ,
             363.
             
          
           
             b
             
               Victor
               Cbriste
               .
               —
               In
               te
               Credo
               unum
               .
            
             —
          
           
             c
             
               Ap.
               Saubertum
               de
               Sacrificiis
            
             .
             c.
             2.
             p.
             27.
             
             
               D.
               M.
            
             [
             i.
             e.
             
               Deo
               Maximo
               ]
               Neptuno
               Sacrum
            
             .
          
           
             d
             
               S.
               Cypr.
               de
               bono
               Patientiae
            
             ,
             Sect.
             14
             ,
             15.
             p.
             368.
             
             
               Hic
               est
               qui
               cum
               in
               passione
               tacuerit
               ,
            
             &c.
             
             
               Hic
               est
               Deus
               noster
            
             ,
             &c.
             
          
           
             a
             Rev.
             22.
             9.
             
          
           
             b
             
               Jesum
               Dominum
               adora
            
             .
             So
             
               S.
               Cyprian
            
             readeth
             the
             Text
             ,
             We
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
               worship
               God.
            
             
          
        
         
           Notes for div A64364-e50600
           
             a
             Mr.
             Thorndike
             in
             just
             Weights
             and
             Measures
             ,
             c.
             1.
             p.
             6
             ,
             7.
             
          
           
             b
             Ch
             ,
             2.
             p.
             11.
             
          
           
             a
             
               Leonclav
               .
               Pandect
               .
               Hist.
               Turc
               .
            
             p.
             139.
             
          
           
             b
             
               Grotius
               i●…
               Annot.
               ad
               Co●…sult
               .
               Cassand
               .
            
             p.
             314.
             —
             
               Et
               Jud●…i
               ac
               Mabumetistae
               earum
            
             [
             h.
             e.
             
               Imaginum
               ]
               aspect●…
               multum
               avertantur
               à
               Christianism●…
               .
            
          
           
             c
             See
             the
             Preface
             of
             St.
             Cyril
             to
             his
             Conf.
             
               ap
               .
               Hotting
            
             .
             p.
             399.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             d
             
               S.
               Cyr.
               in
               .
               Res●…ad
               Interrog
               .
            
             4.
             p.
             531.
             
          
           
             e
             Col.
             2.
             18.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             f
             
               Ap.
               Hotting
            
             .
             p.
             550.
             
          
           
             g
             
               Conf.
               Helv.
               in
               Corp.
               Confess
            
             .
             c.
             4.
             p.
             5.
             —
             
               Rejicimus
               itaque
               non
               modo
               Gentium
               Idola
               ,
               sed
               &
               Christianorum
               simulachra
               .
            
          
           
             a
             
               Scot.
               Consaff
               .
               ap
               .
               Synt.
               Conf.
            
             p.
             126
             ,
             127.
             
          
           
             b
             
               Polon
               .
               Conf.
            
             p.
             169
             ,
             168.
             
          
           
             c
             
               Consessio
               Argentin
               .
               [
               id
               est
               Civ
               .
            
             4.
             
             
               Imper.
               Arg.
               Conf●…
               .
               Mem.
               Lindav
               .
               ]
            
             c.
             22.
             p.
             196
             ,
             197.
             
          
           
             d
             
               Confess
               .
               Aug.
            
             c.
             21.
             p.
             22.
             
             
               Hic
               mos
               gloriam
               soli
               Deo
               debitam
               transfert
               ad
               homines
               ,
            
             &c.
             
          
           
             e
             
               Conf.
               Saxon.
            
             p.
             87
             ,
             88.
             
               〈◊〉
               hanc
               corrupte
               .
               ●…am
               athnicam
               ,
            
             &c.
             
          
           
             f
             
               Conf.
               Wirt
               .
               de
               Euchar.
            
             p.
             115.
             
               de
               Invoc
               .
               Sanct.
            
             p.
             121
             ,
             122.
             
          
           
             a
             
               Conf.
               Bohem.
               Art.
            
             17.
             
               de
               cultu
               Sanct.
            
             p.
             201.
             —
             
               Insuper
               docent
               honorem
               &
               cultum
               De●…
               debitum
               ,
               non
               esse
               ad
               Sanctos
               ,
               nec
               eorum
               Imagines
               transferendum
               ,
            
             &c.
             
          
           
             b
             
               Conf.
               Bas.
               Art.
            
             11.
             
               de
               illicitis
               permiss
               .
               Papanis
               ,
               atque
               in
               specie
               de
               cultu
               Rel.
               Sanct.
            
             &c.
             p.
             18
             ,
             19
             
          
           
             c
             See
             
               Synode
               de
               Lion.
            
             A.
             1563.
             
               de
               Rochel
            
             .
             A.
             1571.
             
               de
               Gergeau
            
             .
             A.
             1601.
             in
             the
             Book
             of
             
               J.
               d
               Huisseau
            
             .
             called
             
               la
               Discipt
               .
               des
               Eg●…ises
               Refformees
               de
               France
               .
            
             c.
             12.
             p.
             308
             ,
             309.
             
          
           
             a
             Missal
             .
             Rom.
             in
             Orat.
             post
             Missam
             .
             Ador●…
             〈◊〉
             devotè
             latens
             Deit
             as
             !
             Quae
             sub
             his
             Figuris
             verè
             latitas
             .
          
           
             a
             See
             L'estranges
             Alliance
             of
             Div.
             Offices
             ,
             p.
             207
             ,
             208.
             c.
             7.
             —
             Not
             —
             that
             any
             adoration
             is
             done
             to
             the
             Bread
             and
             Wine
             there
             bodily
             received
             ,
             or
             unto
             any
             real
             or
             essential
             presence
             there
             being
             of
             Christs
             natural
             flesh
             and
             blood
             .
             2.
             
             Book
             of
             E.
             6.
             
          
           
             b
             
               Juellus
               in
               Apol.
               Eccl.
               Ang.
            
             Sect.
             14.
             p.
             50
             ,
             51
             —
             
               Christum
               enim
               asserimus
               verè
               se
               praesentem
               exhibere
               in
               Sacramentis
               suis
               :
               in
               Baptismo
               ,
               ut
               eum
               Induamus
               :
               in
               caenâ
               ,
               ut
               eum
               fide
               &
               spiritu
               comedamus
               ,
               &
               de
               ejus
               cruce
               ac
               sanguine
               habeamus
               vita●…
               aeternam
               .
            
          
           
             a
             Deut.
             27.
             15.
             
          
           
             b
             
               Ed.
               6.
               
               Injunct
            
             .
             A.
             1547.
             
               ap
               .
               D.
               Epise
               .
               Nordov
               .
               Ed.
            
             1.
             p
             9.
             
          
           
             c
             Q.
             Eliz.
             Injunct
             .
             A.
             1559.
             p.
             73.
             
          
           
             d
             Art.
             of
             Inquiry
             ,
             p.
             238.
             
          
           
             a
             
               Corp.
               Confess
            
             .
             1.
             part
             .
             p.
             95.
             and
             
             Jewel's
             
               Apol.
               Eccl.
               Anglic.
            
             Sect.
             18.
             p.
             56.
             
             
               Turpe
               autem
               &
               planè
               aethnicum
               est
               quod
               in
               istorum
               Ecclefiis
               videmus
               ,
            
             &c.
             
          
           
             b
             
               Confessio
               Anglica
               ap
               .
               Synt.
               Conf.
            
             p.
             89
             ,
             &c.
             
          
           
             c
             Dr.
             Stillingfleet
             in
             Pref.
             to
             his
             Disc
             conc
             .
             the
             Idol
             .
             pract
             .
             in
             the
             Church
             of
             Rome
             .
          
           
             d
             
               Auth.
               Queremoniae
               Europae
            
             p.
             230.
             
             
               Roma
               Babel
               quondam
               ,
               sed
               nunc
               es
               facta
               Bethaven
               ,
            
             &c.
             
          
           
             a
             
               Hottinger
               .
               in
               Dissert
            
             .
             1.
             
               de
               Necess
               .
               Reform
            
             .
             p
             39.
             
          
           
             b
             
               Curcell
               .
               Ep.
               ad
               Adr.
               Pat.
               inter
               Epist.
               Ecclesiast
               .
            
             p.
             859.
             
          
           
             a
             
               And
               Riv.
               in
               Animad
               .
               in
               Annot.
               H.
               Grot.
            
             p.
             2.
             
          
           
             b
             
               Verba
               Anast.
               Episc.
               Theop.
               probata
               à
               Conc.
               Nic.
            
             2.
             
             Act.
             4.
             p.
             758.
             
             C.
             D.
             
               Nemo
               autem
               .
               offendatur
               in
               Adorationis
               vocabulo
               .
               Si
               quidem
               &
               Homines
               ,
               &
               Sanctos
               Angelos
               adoramus
               ,
               non
               autem
               quod
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               ,
               hoc
               est
               ,
               divinum
               cultum
               exhibeamus
               .
               Inquit
               enim
               Moses
               ,
               Deum
               tuum
               adorabis
               ,
               &c.
               
            
          
           
             a
             
               Rituale
               Rom.
               de
               Sacr.
               Bapt.
            
             p.
             28.
             
             Inter.
             
               Abrenuntias
               Satanae
            
             ?
             Resp.
             Abrenuntio
             .
             Int.
             
               Et
               omnibus
               operibus
               ejus
            
             ?
             Resp.
             Abrenuntio
             .
             Int.
             
               Et
               omnibus
               pompis
               ejus
            
             ?
             Resp.
             Abrenuntio
             .
          
           
             b
             
               Rit
               .
               Rom.
               ib
            
             !
             p.
             29.
             
             
               Horresce
               Idola
               ,
               respue
               simulacra
            
             .
          
           
             c
             
               S.
               Aug.
               in
            
             Psal.
             96.
             
             
               Non
               colimus
               mala
               Daemonia
               :
               Angelos
               quos
               dicitis
               ,
               ipsos
               &
               nos
               colimus
               ,
               virtutes
               Dei
               magni
               ,
               &
               ministeri●…
               Dei
               magni
               .
            
          
           
             a
             
               In
               Conc.
               2.
               
               Nic.
               Act.
            
             4.
             p.
             247.
             
             
               Sic
               Tharas
               .
               Omnes
               qui
               sacras
               Imagines
               se
               venerari
               confitentur
               ,
               adorationem
               autem
               recusant
               ,
               a
               sancto
               Patre
            
             [
             h.
             e.
             
               Anastasio
               Episc.
               Theopol
               .
               ]
               tanquam
               hypocritae
               redarguuntur
               .
            
          
           
             b
             Hor.
             Serm.
             l.
             2.
             
             Sat.
             3.
             —
             Prudens
             placavi
             sanguine
             Divos
             .
          
           
             c
             
               Concil
               :
               Trid.
            
             Sess.
             22.
             c.
             3.
             
               de
               Missis
               in
               Hon.
               Sanct.
            
             p.
             853.
             
             
               Quamvis
               in
               hon
               .
               &
               mem
               .
               Sanctorum
               nonnullas
               interdum
               Miss
               as
               Ecclesia
               celebrare
               consueverit
               ,
               non
               tamen
               illis
               Sacrificium
               offerri
               decet
               ,
               sed
               Deo
               soli
               qui
               illos
               ●…oronavit
               .
            
          
           
             a
             
               Concil
               .
               Trid.
               Inter
               Conc.
               Max.
            
             p.
             895.
             
             See
             the
             Bull
             of
             Pius
             the
             4th
             .
             p.
             944.
             
          
           
             b
             
               Conc.
               Trid.
               de
               Indice
               Librorum
            
             ,
             &c.
             p.
             918.
             
             See
             
               Conc.
               Aqu.
            
             p.
             135.
             
          
           
             c
             
               Offic.
               Parv.
            
             B.
             M.
             p.
             89.
             
             
               Ed
               :
               Antverp
               .
               Anno
            
             1583
             ,
             &
             p.
             96
             ,
             &c.
             
          
           
             a
             Ib.
             p.
             90.
             
          
           
             b
             Ib.
             p.
             102
             ,
             &
             107.
             
          
           
             c
             Ib.
             p.
             103.
             
          
           
             d
             Ib.
             p.
             107.
             
          
           
             e
             Ibid.
             p.
             94.
             
             Lect.
             3.
             
             
               Mens
               .
               Octob.
            
             
          
           
             f
             
               Brev.
               Rom.
               in
               Commem
               .
               de
               Sanctâ
               Mariâ
               ,
            
             p.
             103.
             
          
           
             g
             See
             this
             Form
             with
             Additions
             in
             Serm.
             2.
             
               de
               Annun
            
             .
             which
             some
             ascribe
             to
             St.
             Austin
             .
          
           
             h
             
               Brev.
               Rom.
               ad
               Completor
            
             .
             p.
             107.
             
          
           
             i
             Mr.
             Thornd
             .
             Epil
             .
             part
             .
             3.
             p.
             356
             ,
             357.
             
          
           
             a
             Servir
             answers
             to
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             b
             Consider
             whether
             the
             Church
             of
             Rome
             doth
             not
             make
             such
             Prayers
             it self
             ,
             by
             making
             th
             e
             foregoing
             publick
             Forms
             .
          
           
             a
             
               See
               S.
               Cressy's
               Exomolog
               .
               Sect.
               3.
               c.
               3.
               p.
               438.
               
               Ed.
               3.
               
               This
               is
               only
               that
               they
               would
               intercede
               for
               us
               ,
               &c.
               
            
             
               In
               his
               Answer
               to
               Dr.
               
               Pierce's
               Serm.
               c.
               16.
               of
               the
               Invoc
               .
               of
               Saints
               ,
               p.
               196.
               this
               only
               accord
               ,
               to
               Card.
               
                 Perron
                 ,
                 Prier
                 pour
                 Prier
              
               .
               i.
               e.
               to
               desire
               them
               to
               pray
               for
               us
               .
            
          
           
             a
             
               Conc.
               Trid.
               Sess.
               25.
               
               Decr.
               de
               Invocat
               .
               &c.
               Sanct.
            
             p.
             895.
             
               —
               bonum
               —
               atque
               utile
               —
               ad
               eorum
               Orationes
               ,
               opem
               ,
               auxiliumque
               consugere
               .
            
          
           
             b
             
               Offic.
               parv
            
             .
             B.
             Virg.
             p.
             97.
             
          
           
             c
             
               Conc.
               Milev
            
             :
             6.
             c.
             3.
             
               de
               cultu
               Sanctorum
            
             ,
             p.
             717.
             
          
           
             a
             
               Catech.
               ex
               Decr.
               Conc.
               Trid.
            
             p.
             392.
             
          
           
             b
             In
             the
             Manual
             of
             
               John
               Heigham
            
             in
             our
             Ladies
             Litany
             for
             Saturday
             .
             p.
             380.
             
          
           
             c
             Ibid.
             p.
             382.
             
          
           
             d
             Ibid.
             Prayers
             for
             Women
             travelling
             with
             child
             .
             p.
             519
             ,
             520.
             
          
           
             e
             Ibid.
             the
             Lit.
             for
             Saturday
             ,
             p.
             386.
             
          
           
             a
             
               J.
               H.
               Man.
               Pr.
            
             at
             
               S.
               Omers
               ,
               An.
            
             1620.
             p.
             584.
             
          
           
             b
             
               Concil
               .
               Rhem.
               sub
               Pio
               Quarto
               ,
            
             p.
             139.
             
             Tolet.
             p.
             757.
             
             Rothom
             p.
             823.
             
             
               Rhem.
               sub
               Greg.
            
             13.
             p.
             886.
             
             Burdig
             .
             p.
             946.
             
             Turon
             .
             p.
             1005.
             
             Biturg
             .
             p.
             1069
             ,
             &
             p.
             1075.
             
             Aquens
             p.
             1122.
             
             Mexic
             .
             p.
             1351.
             
             Tolos
             .
             p.
             1380.
             
             Mechlin
             .
             p.
             1542.
             
             Narbon
             .
             p.
             1576
             ,
             1580.
             
          
           
             c
             
               Concil
               .
               Camer
               .
               Ann.
            
             1565.
             p.
             176.
             
          
           
             a
             
               See
               Modum
               recitandi
               Oratdomin
               .
               una
               cum
               memori●…
               &
               veneratione
               sanctorum
               ;
               in
               Horst
               .
               Parad.
               Animae
               .
            
             Sect.
             2.
             c.
             4
             p.
             107.
             &c.
             
          
           
             b
             
               Corp.
               Jur.
               Can.
            
             l.
             7.
             c.
             4.
             p.
             3.
             
          
           
             c
             L.
             7.
             
             Decret
             .
             c.
             3.
             
             Tit.
             5.
             p.
             126.
             
          
           
             d
             
               Catech.
               ●…x
               Decr.
               Conc.
               Tridpart
            
             .
             4.
             c.
             6.
             
             Sect.
             1.
             num
             .
             3.
             p.
             512.
             
          
           
             a
             
               Brev.
               Rom.
               in
               Fest.
               Pur.
            
             p.
             721
             
               In
               Offic.
            
             B.
             M.
             p.
             89
             ,
             &c.
             
          
           
             b
             Offic.
             B.
             M.
             p.
             97.
             
             See
             
               Miss
               .
               Rom.
               in
               Oct.
               ●…mn
               .
               Sanct.
            
             p.
             527.
             
             
               Fac
               nos
               ,
               quae
               sumus
            
             ,
             &c.
             
          
           
             c
             
               Horst
               .
               Par.
               An.
            
             Sect.
             2
             :
             p.
             105.
             
          
           
             e
             
               Catech.
               Conc.
               Trid.
               Lugd.
            
             1569.
             p.
             390.
             
          
           
             d
             
               Brev.
               Rom.
               ad
               Complet
            
             .
             p.
             106
             ,
             107.
             
          
           
             f
             Ibid.
             p.
             392.
             
          
           
             g
             Ibid.
             p.
             389.
             
          
           
             a
             
               Concil
               Mediolan
            
             .
             3.
             p.
             379.
             
             Tolos
             .
             c.
             11.
             
               de
               llb.
               prohib
            
             .
             p.
             1423.
             
             Aven
             .
             p.
             1440
             ,
             1441
             ,
             comp
             .
             with
             
               Concil
               .
               Trid.
               Decret
               .
               de
               Edit
               .
               &
               usu
               Sacr.
               Libr.
            
             p.
             747.
             
          
           
             b
             See
             
               Concil
               .
               Aqu.
            
             p.
             1482.
             of
             the
             Books
             permitted
             in
             the
             Illyrican
             Tougue
             .
          
           
             c
             
               Syn.
               Mexic
            
             .
             p.
             1201
             ,
             1203
             ,
             1204.
             
          
           
             d
             Fulgentio
             in
             the
             Life
             of
             Father
             Paul
             the
             Venetian
             ,
             p.
             43.
             
          
           
             e
             
               Syn.
               Mexic
            
             .
             Sect.
             12.
             p.
             1298.
             
          
           
             a
             Manual
             of
             
               J.
               H.
            
             p.
             596.
             
          
           
             b
             Man.
             of
             
               J.
               H.
            
             p.
             380.
             
          
           
             c
             Ibid.
             p.
             381.
             
          
           
             d
             
               Horst
               .
               Paradis
               .
               An.
            
             Sect.
             7.
             
             Sect.
             7.
             de
             B.
             Virg.
             p.
             446.
             
          
           
             a
             
               Concil
               .
               Camer
            
             .
             p.
             225.
             
             
               Et
               vos
               Reverendissimi
               Domini
               mei
               ,
               &
               Patres
               optimi
               ,
               und
               mecum
               ,
               obsecro
               ,
               summi
               Patris
               filiam
               speciosam
               ,
               summi
               filii
               matrem
               formosam
               ,
               summi
               Paracleti
               sponsam
               gratiosam
               ,
               totiusque
               coelestis
               ac
               terrenae
               Ecclefiae
               Reginam
               ,
               Gratiae
               ac
               misericordiae
               matrem
               ,
               salutare
               dignemini
               ,
               dicsntes
               ,
               Ave
               Maria
               ,
               &c.
               
            
          
           
             b
             Abridg.
             of
             Christ.
             Doctr.
             in
             the
             Expos.
             of
             the
             Mass.
             p.
             294.
             
          
           
             a
             Dr.
             
               H.
               M.
            
             of
             the
             Idol
             .
             of
             the
             Church
             of
             Rome
             ,
             p.
             321
             ,
             322.
             
          
           
             b
             See
             the
             like
             sense
             in
             
               Mr.
               Thornd
               .
               Epil
            
             .
             part
             .
             3.
             p.
             356
             ,
             357.
             cited
             here
             c.
             10.
             part
             .
             3.
             
          
           
             c
             
               Ass.
               Annot.
               in
            
             Gen.
             1.
             1.
             
             The
             Hebrew
             word
             Bara
             is
             a
             word
             in
             its
             proper
             sense
             ,
             proper
             and
             peculiar
             to
             God
             :
             and
             therefore
             should
             not
             be
             attributed
             to
             men
             ,
             how
             great
             soever
             .
             Yet
             it
             is
             a
             familiar
             phrase
             in
             the
             stile
             of
             the
             Court
             to
             say
             ,
             such
             a
             one
             was
             created
             Earl
             or
             Marquess
             ,
             or
             Duke
             ,
             &c.
             
          
           
             a
             
               Confess
               .
               Wirtemb
            
             .
             p.
             122.
             
             
               Talis
               —
               Petitio
               exigit
               ,
               ut
               is
               qui
               rogatur
               ,
               sit
               ubique
               praesens
               ,
               &
               exaudiat
               pelitionem
               .
               Haec
               autem
               Majestas
               soli
               Deo
               competit
               ;
               &
               si
               tribuitur
               Creaturae
               ,
               creatura
               adoratur
               .
            
          
           
             b
             
               Arnob.
               adv
               .
               Gent.
            
             l.
             6.
             p.
             204.
             
          
           
             c
             
               Holden
               in
               Div.
               Fid.
               Analy●…i
            
             .
             l
             2.
             c.
             7.
             p.
             294.
             
          
           
             a
             Col.
             2.
             18.
             
          
           
             b
             
               Instit.
               spirit
            
             .
             l.
             2.
             c.
             2.
             p.
             54.
             —
             
               Visum
               fuit
               memoriam
               instituere
               sanctorum
               ,
               non
               omnium
               sed
               quorundam
               ,
               quos
               selegi
               ,
               majore
               quadam
               devotione
               &
               cultu
               prosequendos
               ,
            
             &c.
             p.
             58.
             
             
               S.
               Bernardin
               .
               Alex.
               SS
               .
               Sept.
               Dor●…ient
               .
               S.
               Placid
               .
            
             &c.
             
          
           
             c
             Ms.
             ap
             :
             M.
             R.
             W.
             de
             S.
             J.
             
          
           
             d
             Bish.
             Mont.
             in
             his
             Treatis
             .
             of
             the
             Invoc
             .
             of
             Saints
             ,
             p.
             98.
             
          
           
             a
             Bish.
             
               Mont.
               Ibid.
            
             p.
             97
             ,
             98.
             
          
           
             a
             Abridg.
             of
             Christ.
             Doctr.
             in
             Expos.
             of
             1.
             
             Command
             .
             p.
             123.
             
          
           
             a
             
               Horst
               .
               Parad.
               Animae
               ,
               de
               cultu
               &
               Ven.
               SS
               .
               Ang.
               &
               Praecip
               .
               Ang.
               Cust.
               Admon
               .
            
             Sect.
             2.
             c.
             2.
             p.
             94
             ,
             &c.
             
          
           
             b
             
               Instit.
               Spirit
            
             .
             l.
             2.
             c.
             2.
             p.
             58.
             —
             
               Cum
               iis
               quos
               mihi
               in
               Patronos
               &
               Patronas
               elegi
               ,
               singularis
               ,
               quantum
               quisque
               posset
               ,
               totis
               viribus
               ,
               cultus
               &
               rever
               .
               debeatur
               ,
            
             &c.
             
               Horst
               .
               Parad.
               〈◊〉
            
             .
             Sect.
             2.
             
             〈◊〉
             .
             3.
             
               de
               Patronis
               è
               Sanctorum
               num●…ro
               ●…ligendis
               &
               indies
               peculiari
               devotione
               colendis
               .
            
             p.
             100
             ,
             101
             ,
             &c.
             
          
           
             d
             
               Horst
               .
               Parad.
               An.
            
             Sect.
             2.
             p.
             100.
             
             
               Patronum
               è
               Sanctorum
               numero
            
             ,
             &c.
             
          
           
             e
             
               
                 Instit.
                 Spir.
              
               p.
               63.
               
               
                 Docebar
                 Sanctorum
              
               ,
               &c.
               
            
             
               See
               
                 Cardin.
                 Perron
                 .
                 in
                 res
                 .
                 Resp.
                 Reg.
                 Ja●…obi
                 .
              
               l.
               5.
               c.
               3.
               
            
          
           
             a
             
               Horst
               .
               Parad.
            
             p.
             101.
             
             
               Sancta
               T●…in
               .
               miserere
               nobis
               .
               Sancta
               Maria
               ,
               Ora
               pro
               nobis
               .
               Sancte
               Michael
               ,
               Arch
               angele
               ,
               Ora.
               
            
          
           
             b
             
               Instit.
               Spir.
            
             P.
             55.
             
          
           
             c
             
               Ead.
               ibid.
            
             P.
             58.
             
          
           
             d
             
               Horst
               .
               Parad.
               An.
            
             Sect.
             2.
             
             P.
             95
             ,
             96.
             
          
           
             e
             
               Horst
               .
               ib.
               in
               Dedic
               .
               ante
            
             Sect.
             2.
             p.
             87.
             
             
               Fideles
               olim
               servi
               —
               nunc
               constituti
               super
               omnia
               bona
               domini
               in
               terrâ
               viventium
               .
            
          
           
             f
             Ibid.
             p.
             90.
             —
             
               ut
               invocentur
               in
               auxilium
               ,
               &
               in
               necessitate
               nos
               protegant
               .
            
          
           
             a
             
               Tibi
               &
               filio
               tuo
            
             ,
             worse
             than
             
               Ego
               &
               Rex
               meus
            
             .
          
           
             b
             Iren.
             l.
             2.
             
               adv
               .
               Haer.
            
             cap.
             54.
             p.
             212.
             
             
               Dicant
               nobis
               quae
               sit
               Invisib
               .
               nat
               .
            
             &c.
             
               Sed
               non
               babent
               dicere
            
             .
          
           
             a
             Rev.
             4.
             5.
             
             &
             8.
             2.
             
          
           
             b
             Rev.
             1.
             19
             ,
             20.
             
             &
             2.
             1
             ,
             2
             ,
             3
             ,
             4.
             
          
           
             c
             Chap.
             3.
             1.
             
          
           
             d
             Chap.
             1.
             20.
             
          
           
             e
             Mal.
             2.
             7.
             
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             f
             
               Diod.
               Sic.
               ap
               .
               Phot.
               Bibl.
            
             p.
             1154.
             
          
           
             g
             See
             
               Doctiss.
               D.
               Outram
               de
               Sacrificiis
            
             .
             l.
             2.
             c
             7.
             p.
             360
             ,
             361
             ,
             &c.
             
          
           
             h
             
               Contemplat
               .
               Divin
               .
               &
               Mor.
            
             2.
             part
             .
             p.
             98.
             
          
           
             a
             Bellar.
             l.
             1.
             c.
             18.
             
               de
               Beat.
               Sanct.
            
             endeavors
             to
             prove
             ,
             
               non
               solum
               ab
               Angelis
               sed
               etiam
               à
               spiritibus
               beatorum
               hominum
               regi
               &
               gubernari
               fideles
               viventes
               .
            
          
           
             b
             
               T.
               G.
            
             on
             Rev.
             5.
             9
             ,
             10.
             p.
             6.
             
             Lond.
             16
             54.
             
          
           
             a
             
               T.
               G.
            
             p.
             8.
             
          
           
             b
             See
             Iren.
             l.
             5.
             c.
             31.
             p.
             431.
             
               —
               Animae
               abibunt
               in
               invisibilem
               locum
               ,
               —
               &
               ibi
               usque
               ad
               Resurrectionem
               commorabuntur
               ,
            
             &c.
             
          
           
             c
             Isa.
             63.
             16.
             
          
           
             a
             LXX
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             b
             
               Dion
               .
               Hali-carnass
            
             .
             l.
             8
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             c
             
               Ay●…
               .
               Rivallii
               Hist.
               Jur.
               Civ
               .
            
             1
             2.
             p.
             45.
             
             
               Christian●…
               similem
               huic
               Religionem
               servant
               ,
               nam
               Deam
               immortalem
               colunt
               ,
               &
               virtute
               praeditos
               miraculisque
               fulgentes
               magnâ
               pompâ
               &
               inquisitione
               ,
               primo
               in
               in
               Divos
               reserunt
               ,
               deindè
               venerantur
               ,
               post
               Templa
               eis
               construunt
               ;
               ut
               de
               divis
            
             Joanne
             ,
             Petro
             ,
             Catharinâ
             ,
             Nicolao
             ,
             Magdalenâ
             ,
             &
             
               aliis
               videmus
            
             .
          
           
             a
             Ep.
             Ec.
             cles
             .
             Smyrn
             .
             ap
             .
             Eus.
             Eccles.
             Hist.
             l.
             4.
             c.
             15.
             p.
             134
             ,
             135.
             
          
           
             a
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             p.
             134.
             
             D.
             
          
           
             b
             See
             
               Ludov.
               Viv.
               Praes
               .
               in
               Comm.
               suos
               in
               Civ
               .
               Dei.
            
             p.
             22
             ,
             &c.
             
          
           
             c
             
               S.
               Aug.
               de
               Civ
               .
               Dei.
            
             l.
             22.
             c.
             8.
             
             
               De
               miraculis
               quae
               ,
               ut
               mundus
               in
               Christum
               crederet
               ,
               facta
               sunt
               ,
            
             &c.
             p.
             1339.
             
          
           
             d
             
               S.
               Aug.
               de
               Civ
               .
               Dei.
            
             l.
             1.
             c.
             1.
             p.
             34.
             
             
               Testantur
               hoc
               Martyrum
               loca
               ,
               &
               Basilicae
               Apostolorum
               ,
               quae
               in
               illâ
               vastatione
               Urbis
               ad
               se
               confugientes
               suos
            
             [
             h.
             e.
             
               Christianos
               ]
               alienosque
            
             [
             h.
             e.
             
               Paganos
               ]
               receperunt
            
             .
          
           
             e
             
               Grotius
               in
               Append.
               ad
               Comment
               .
               de
               Antichristo
               .
            
             p.
             126
             ,
             127.
             
          
           
             a
             See
             
               Lud.
               Viv.
               Praes
               .
               in
               Com.
               suos
               .
               de
               Getis
               seu
               Gothis
               .
            
             p.
             27
             ,
             28.
             
          
           
             b
             See
             
               Adam
               Bremensis
               de
               de
               superstit
               .
               Sueon
               .
            
             among
             the
             Elogia
             of
             Grotius
             before
             Hist.
             Goth.
             p.
             104.
             
          
           
             c
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             a
             
               Doctiss.
               Sheringh
               .
               de
               Angl.
               Gent.
               Orig.
               Discept
               .
            
             p.
             320.
             
          
           
             b
             
               Crantz
               .
               Not.
               Hist.
            
             l.
             3.
             c.
             3.
             
          
           
             c
             
               Fel.
               Fab.
               Hist.
               Suev
            
             .
             l.
             2.
             c.
             17.
             p.
             315.
             
          
           
             a
             
               Baron
               .
               Annal.
            
             Tom
             6.
             
             A.
             C.
             493.
             
             Sect.
             43
             ,
             44.
             p.
             537.
             
          
           
             b
             
               Lit.
               de
               Sanct.
               Ang.
               op
               .
               Horstii
               Paradis
               .
               An.
            
             Sect.
             2.
             p.
             96
             :
             
               S.
               Michael
               Princeps
               coelestis
               exercitus
            
             .
             —
          
           
             a
             
               Becan
               .
               Compend
               .
               Man.
               Controv.
            
             l.
             1.
             c
             7.
             
               de
               Invoc
               .
               Sanct.
            
             p.
             290.
             
             
               Quotidiè
               sructum
               inde
               experimur
               ,
               nam
               multi
               ,
               invocatione
               bujus
               vel
               illius
               Sancti
               ,
               consequuntur
               ,
               sanitatem
               corporis
               ,
               alii
               donum
               castitatis
               ,
            
             &c.
             
          
           
             b
             
               Canis
               .
               Man.
               Cathol
            
             .
             p.
             258.
             
               ad
               Beat.
               Mich.
               Archang
               .
               Precatio
               .
               Coelestis
               Militiae
               Princeps
               —
               veni
               in
               adjutorium
               populo
               Dei
               ,
               &
               militantis
               Ecclesiae
               contra
               Impios
               procura
               victoriam
               ,
               nosque
               simul
               odversus
               Diabolicos
               insultus
               in
               vit
               â
               &
               morte
               Patrocinio
               tuo
               desende
               &
               sub
               .
               leva
               .
            
          
           
             b
             
               Lib.
               Fest.
               in
               die
               Annunc
            
             .
             B.
             M.
             p.
             234.
             
          
           
             a
             
               Baron
               .
               Annal.
               Tom.
            
             1.
             p.
             817.
             
             Ed.
             Colon.
             
          
           
             b
             —
             
               ut
               ipsa
               Eadem
               ,
               qualiacunque
               sint
               ,
               dilecto
               filio
               suo
               porrigat
               ,
               ut
               impartitâ
               benedictione
               sanctificet
               ;
               illamque
               pro
               munere
               gratiam
               poscat
               ;
               ut
            
             Ipse
             
               sit
               nobis
               portio
               in
               Terrâ
               viventium
               .
            
          
           
             c
             
               Bar.
               Annal.
            
             Tom.
             2.
             p.
             863.
             
          
           
             a
             
               Baron
               .
               Annal.
            
             Tom.
             3.
             p.
             894.
             
          
           
             b
             
               Baron
               .
               Annal.
            
             Tom.
             4.
             p.
             787.
             
          
           
             a
             
               Baron
               .
               Annal.
            
             Tom.
             5.
             p.
             771.
             
          
           
             b
             
               Baron
               .
               Annal.
            
             Tom.
             6
             p.
             772.
             
          
           
             a
             
               Magnâ
               fiduciâ
               accendentes
            
             [
             for
             accedentes
             ,
             sure
             by
             mistake
             of
             the
             Press
             .
             ]
          
           
             b
             
               Baron
               .
               Annal.
            
             Tom.
             7.
             p.
             812.
             
          
           
             c
             Non
             nisi
             te
             curante
             .
          
           
             d
             
               Baron
               .
               Annal.
            
             Tom.
             8.
             p.
             753
             ,
             754.
             
             
               Jure
               ergo
               nos
               iisdem
               ,
               quos
               nacti
               sumus
               Ducem
               &
               Comites
               ,
               omnia
               ista
               pro
               gratiarum
               actione
               rependimus
               ,
               imperdinusque
               nosipsos
               simul
               .
            
          
           
             e
             
               Baron
               .
               Annal.
            
             Tom.
             9.
             p.
             935
             ,
          
           
             f
             Id.
             Tom.
             10.
             p.
             964.
             
          
           
             a
             Id.
             Tom.
             11.
             
             P.
             758.
             
          
           
             b
             Id.
             Tom.
             12.
             p.
             916.
             
          
           
             
               Aug.
               Wichmans
            
             in
             Sab.
             Marian.
             C.
             6.
             p.
             62.
             
          
           
             a
             
               Lips.
               Virg.
               Hallens
            
             .
             c.
             1.
             p.
             1243.
             
             
               Op.
               Ed.
               in
               8vo
               .
               vesal
               .
               A.
            
             1675.
             
          
           
             b
             
               Id.
               ibid.
            
             p.
             1245.
             
          
           
             c
             
               Id.
               ibid.
            
             p.
             1254
             ,
             1255.
             
          
           
             d
             Quis
             non
             tum
             laudes
             gratesque
             sacrae
             Virgine
             Corde
             ,
             Ore
             ,
             plausu
             ,
             dixit
             ?
          
           
             e
             
               Id.
               ibid.
               p.
            
             1260.
             
          
           
             a
             
               Lips.
               Op.
            
             p.
             1288.
             
          
           
             b
             —
             Hanc
             Pennam
             tibi
             Nunc
             ,
             Diva
             ,
             merito
             ,
             consecravit
             Lipsius
             .
             Nam
             Numine
             Isthaec
             inchoata
             sunt
             Tuo
             ,
             Et
             numine
             Isthaec
             absoluta
             sunt
             Tuo
             .
          
           
             c
             
               D.
               B.
            
             in
             his
             second
             Vol.
             of
             Travels
             ,
             p.
             69.
             
          
           
             a
             
               Martin
               .
               de
               Roa
               de
               Die
               Natali
               Sacro
               &
               Prof.
            
             p.
             11
             —
             
               acclamato
               Tuteiari
               aliquo
               Gentis
               Divo
               ,
               ut
               B.
               Jacobo
               apud
               Hisparo●…
               ,
               praelia
               committuntur
               ,
            
             &c.
             
          
           
             b
             
               Bullar
               .
               de
               Can.
               B.
               Rosae
               .
            
             p.
             499
             ,
             &c.
             
          
           
             c
             
               Bullar
               .
               ib.
               ut
               venerationis
               fiat
               accessio
               ,
            
             &c.
             
          
           
             d
             
               Bullar
               .
               de
               Can.
               S.
               Thomae
               de
               villanovâ
               ,
            
             p.
             278.
             
          
           
             e
             
               D.
               Br.
               Trau
            
             .
             2.
             part
             .
             p.
             169.
             
             D.
             O.
             M.
             
               Intem●…ratae
               Virgini
               Mariae
               ,
               Sancto
               Lamberto
               ,
               Eccles●…ae
               &
               Patri●…
               Divis
               Tutelaribus
               ,
               Max
               ▪
               Henr.
            
             &c.
             
               po●…bat
               .
               A.
            
             1658.
             
          
           
             f
             See
             
               Peter
               della
               Valle's
            
             Travel
             .
             p.
             307.
             
          
           
             a
             See
             
               Garnerius's
               Hymne
               de
               Sainte
               Genevi●…sve
               Patrone
               de
               Paris
               .
               Par.
               A.
            
             1603.
             and
             before
             it
             ,
             by
             Morrell
             .
             these
             Verses
             .
             
               Tu
               flos
               siderei
               chori
               ,
               —
               Francorum
               Imperii
               pii
               Regum
               tibi
               cura
               assidua
               ,
               &
               Franci
               populi
               probi
               .
            
             And
             in
             it
             these
             p.
             2.
             —
             
               Etoile
               singuliere
               Sous
               qui
               la
               Nef
               de
               la
               ville
               premiere
               Vogue
               sans
               crainte
               .
            
             —
          
           
             b
             Ann.
             1536.
             
             See
             Bishop
             Sparrow's
             Collect
             .
             p.
             225
             ,
             226.
             
          
           
             c
             
               Syn.
               Mexic
               .
               Stat.
            
             par
             .
             1.
             c.
             14.
             p.
             1354.
             
          
           
             *
             
               Aug.
               wich
               .
               in
               Epist.
               ad
               omnes
               Marianos
               Cultores
               .
               —
               Urbs
               Antverpia
               ,
               cui
               tu
               praesides
               ,
               ut
               sacra
               Marchionissa
               ,
               seu
               medio
               Regina
               foro
            
             —
          
           
             d
             
               Ren.
               Rap.
               Ecl.
               Sacr.
               in
               Virg.
               Assump
               .
               Eclo
               .
            
             13.
             p.
             41
             ,
             42
             ,
             43.
             
             
               Ed.
               Lug.
               Bat.
               An.
            
             1672.
             
          
           
             e
             Postquam
             illam
             coeli
             Tempestatumque
             potentem
             esse
             de-dit
             .
             —
          
           
             f
             
               —
               Virgo
               —
               Respice
               nos
               facilis
               .
               —
               Interea
               largo
               proventu
               plenior
               Annus
               Contingat
               ,
               veniatque
               suo
               seges
               ampla
               colono
               .
               Da
               Glebâ
               Agricolis
               faelices
               ●…ere
               campos
               .
               Pascua
               da
               Greglbus
               ,
               pingues
               da
               matribus
               Agnos
               .
               Et
               qua
               tuta
               dabas
               Pastoribus
               otia
               ,
               serva
               .
            
          
           
             g
             
               Chytr
               .
               Monumenta
               Neopol
            
             .
             p.
             50.
             
             
               Tibi
               Regina
               Coeli
            
             ,
             &c.
             
          
           
             h
             
               Chytr
               .
               Mon.
               Roman
               ▪
            
             p.
             20.
             
             
               Quod
               ●…uit
               Idolum
               ,
               nunc
               Templum
               est
               Virginis
               ,
               Auctor
               est
               Pius
               ●…pse
               pater
               :
               Daemones
               aufugite
               .
            
          
           
             i
             
               Id.
               ibid.
            
             p.
             22.
             
             
               Martyrii
               ,
               Virgo
               ,
               gestans
               ,
               Martina
               ,
               Coronam
               ;
               Ejecto
               hinc
               Martis
               nomine
               ,
               Templa
               tenet
               .
            
          
           
             k
             
               Gildas
               Poëta
               Brit.
               ap
               .
               Pont.
               Virunnium
               .
            
             l.
             1.
             c.
             1.
             p.
             1.
             
             
               Diva
               potens
               nemorum
               terror
               sylvestribus
               Apris
               ,
               —
            
             &c.
             
          
           
             l
             
               Grot.
               ad
               Johan
               .
               Reigersb
               .
               ex
               vero
               navigantem
               .
            
             Epigram
             .
             l.
             2.
             p.
             301.
             —
             
               At
               Pelago
               Venus
               orta
               ,
               metu
               desistite
               ,
               dixit
               ,
               non
               erit
               in
               nostris
               tam
               grave
               crimen
               aquis
               .
               —
            
          
           
             m
             See
             
               J.
               H.
            
             Manual
             .
             Prayers
             in
             Travel
             .
             p.
             519
             ,
             520.
             
          
           
             n
             Hence
             they
             called
             her
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               quasi
               partûs
               Arbitra
            
             .
          
           
             *
             See
             
               T.
               Bartholin
               .
               de
               Puerperio
               vet
               .
            
             p.
             72.
             
          
           
             o
             See
             
               Pignor.
               de
               Servis
            
             .
             p.
             380
             ,
             381.
             
          
           
             p
             
               Grut.
               Inscr.
            
             p.
             24.
             
          
           
             q
             
               Id.
               ib.
            
             p.
             98.
             
             
               Cast.
               &
               Poll.
               Diis
               Magnis
               Sulpitia
               ,
            
             &c.
             
               ob
               fil
               .
               saluti
               restitutum
            
             .
          
           
             a
             
               Catech.
               ex
               Decr.
               Conc.
               Trid.
            
             p.
             389
             :
             
               Quòd
               si
               Reges
               ,
               per
               quos
               Deus
               mundum
               gubernat
               ,
               tanto
               honore
               afficiuntur
               :
               Angelicis
               spiritibus
               ,
               quos
               Deus
               ministros
               suos
               esse
               voluit
               ,
            
             &c.
             
          
           
             b
             
               Hor.
               Par.
               An.
            
             Sect.
             2.
             
             
               Hymn
               :
               Commun
               .
               in
               Festo
               cujuscunque
               Sancti
               .
            
             p.
             118
             ,
             119.
             
             
               Gaude
               Felix
               N
               —
               Inter
               Coeli
               Senatores
               jam
               locatus
               ,
               fac
               exores
               Christum
               mundi
               Judicem
               :
               ut
               quam
               sontes
               ,
               beu
               ,
               timemus
               ,
               Te
               Patrono
               declinemus
               ,
               Iram
               Dei
               vindicem
               .
               Culpas
               lava
               ,
               carnem
               froena
               ,
            
             &c.
             
          
           
             c
             
               J.
               H.
               Manual
            
             ,
             p.
             386.
             
          
           
             d
             Third
             part
             of
             the
             Hom.
             against
             Idol
             .
             p.
             46
             ,
             47
             ,
             48.
             
          
           
             a
             
               T.
               G.
            
             Cath.
             no
             Idol
             .
             pax
             .
             3.
             ch
             .
             2.
             p.
             364
             ,
             365
             ,
             366
             ,
             367
             ,
             368.
             
          
           
             a
             Rom.
             4.
             25.
             
          
           
             b
             James
             5.
             10.
             
          
           
             a
             Gen.
             48.
             16.
             
          
           
             b
             Dan.
             10.
             21.
             and
             12.
             1.
             
          
           
             c
             Alex.
             de
             Hales
             ,
             summ
             .
             part
             .
             4.
             quaest
             .
             26.
             memb
             .
             3.
             
             Art.
             5.
             
          
           
             a
             
               Xaver
               .
               Hist.
               Christi
               Pers.
            
             p.
             18.
             
          
           
             b
             
               De
               Dieu
               in
               Animadvers
               .
               in
               excerpta
               ex
               Hist.
               Christi
               .
            
             p.
             540.
             
          
           
             *
             Yet
             herein
             
               T.
               G.
            
             contradicts
             
               Gabriel
               Biel
            
             ,
             who
             saith
             in
             this
             matter
             ,
             
               Nou
               omnia
               possumus
               omnes
            
             ;
             meaning
             that
             every
             Saint
             can't
             give
             that
             aid
             which
             some
             other
             can
             .
             
               G.
               Biel
               in
               Ca●…
               .
               Missae
               ,
               Lect.
               32.
               
               N.
               
            
          
           
             a
             Novat
             .
             de
             Trin.
             c.
             27.
             p.
             725.
             ad
             Calc
             .
             op
             .
             Tertull.
             
          
           
             b
             
               S.
               Cyril
               .
               Alex.
            
             Tom.
             5.
             par
             .
             1.
             p.
             116
             ,
             117.
             
          
           
             a
             
               Horst
               .
               Par.
               An.
            
             Sect.
             5.
             p.
             294.
             
             
               Sanctos
               ,
               maximè
               Patronos
               ,
               invoca
               ,
            
             &c.
             
          
           
             b
             
               L'office
               de
               la
               vierge
            
             ,
             &c.
             
               ou
               sont
               adjoutees
               —
               Allegresses
               de
               la
               vierge
               ,
            
             &c.
             
             
               A
               Paris
            
             ,
             1659.
             p.
             340
             ,
             341
             ,
             &c.
             
          
           
             *
             
               In
               lib.
               Festiviali
               .
               in
               Annunc
               .
               B.
               M.
            
             p.
             233.
             
          
           
             a
             
               Ex.
               gr
               .
               in
               Miss
               .
               Rom.
               in
               F●…st
               .
               Praes
               .
               B.
               M.
            
             p.
             532.
             
             
               Deus
               ,
               Qui
               B.
               Mariam
               —
               hodierno
               die
               in
               Templo
               praesentari
               voluisti
               ;
               praesta
               ,
               quaesumus
               ,
               ut
               ejus
               Intercessione
               in
               Templo
               gloriae
               Tuae
               praesentari
               mereamur
            
             per
             Dominum
             nostrum
             —
          
           
             a
             Isa.
             11.
             1.
             
          
           
             b
             
               Xaver
               .
               Evangel
               .
               Pers.
            
             p.
             33.
             
          
           
             c
             
               Brev.
               Rom.
               Ave
               Regina
               —
               Salve
               Radix
               Sancta
               .
               Ad
               Completor
               .
            
             p.
             107.
             
          
           
             d
             
               Baron
               .
               Annal.
               Tom
            
             2.
             p.
             863.
             
          
           
             e
             
               Bar.
               Tom.
               5.
            
             p.
             771.
             
             
               Wichm
               .
               Sab.
               Mar.
            
             p.
             192.
             
             
               Ecquod
               istud
               Tabe●…naculum
            
             (
             Levit.
             26.
             )
             
               nise
               Illa
               de
               Quâ
               Psaltes
            
             (
             Psal.
             45.
             )
             
               sanctificavit
               Tab●…rnaculum
               su●…m
               Altissimus
            
             .
          
           
             f
             
               Xiv.
               Hist.
               Christi
            
             .
             par
             .
             1.
             p.
             20
             ,
             21.
             
          
           
             a
             
               Missal
               .
               Rom.
               Par.
            
             1660.
             p.
             473.
             
          
           
             *
             In
             Hymno
             ,
             Av●…
             Maris
             stella
             .
             —
             Coeli
             Porta
             .
          
           
             b
             
               J.
               Heigham
            
             in
             his
             manual
             .
             p.
             384.
             
          
           
             c
             
               Horst
               .
               Par.
               Animae
               .
               in
               Dedic
               .
               ante
            
             Sect.
             7.
             p.
             415.
             —
             
               Dilectae
               .
               aeterni
               Patris
               Filiae
            
             .
          
           
             d
             
               Missal
               .
               Rom.
               in
               Miss
               .
               Sacratiss
               .
               Rosarii
               B.
               V.
               M.
            
             p.
             120.
             
             
               Ave
               Regina
               Coelorum
               ,
               mater
               Regis
               Angelorum
               ,
            
             &c.
             
          
           
             e
             
               Horst
               .
               Par
               :
               An.
            
             p.
             415.
             
             
               Angelorum
               dominae
               ;
               Hominum
               Tutrici
               ;
               Coeli
               Terraeque
               Reginae
               .
            
          
           
             f
             
               R.
               Rapin.
               Eclog.
               Sacr.
            
             Ecl.
             13.
             p.
             41
             ,
             42.
             
             
               Postquam
               illam
               Coeli
               potestatumque
               potentem
               esse
               dedit
               ,
               summoque
               Deus
               praefecit
               Olympo
               .
            
          
           
             g
             
               Concil
               .
               Mexic
               .
               Romae
               Confirmat
               .
               An.
            
             1589.
             l.
             3.
             
             Tit.
             18.
             
             Sect.
             12.
             p.
             1298.
             
             
               Quid
               omnes
               speciali
               devotione
               gloriosissimam
               Virginem
               Mariam
               universalem
               Patronam
               &
               Advocatam
               prosequi
               debemus
               ,
            
             &c.
             
          
           
             h
             Genebrard
             .
             A
             C.
             1088.
             
             
               Cum
               jam
               esset
               statutum
               ut
               Clerici
               Sept.
               hor
               as
               '
               canon
               .
               quotidiè
               dicerent
               ;
               totidem
               jussit
               in
               concilio
               apud
               Claromontem
            
             A.
             C.
             1096.
             
               recitare
               quotidie
               in
               laudem
               Virginis
               ,
               &
               instituit
               ipsius
               officium
               in
               Sabbathis
               .
            
             See
             
               Hotting
               .
               Hist.
               Eccl.
            
             c.
             11.
             vol.
             2.
             p.
             376.
             
          
           
             i
             
               Horst
               .
               Par.
               An.
            
             Sect.
             7.
             p.
             417.
             
             
               Diem
               Sabbathi
               Deiparae
               Virginis
               Honori
               peculiariter
               dicavit
               Ecclesia
               .
            
             &c.
             
          
           
             *
             
               In
               Sabb.
               Marian.
               c.
               6.
            
             p.
             63
             ,
             64.
             
          
           
             *
             
               Wichm
               .
               ibid.
            
             p
             ,
             61.
             
          
           
             *
             
               Id.
               ibid.
            
             c.
             13.
             p.
             191.
             
          
           
             k
             
               Offic.
               B.
               M.
            
             p.
             133
             ,
             134.
             
             
               S.
               M.
               ora
            
             ,
             &c.
             
          
           
             l
             
               P.
               Canis
               .
               Man.
               Cath.
               Antv.
               A.
            
             1588.
             p.
             332.
             
             
               Aug.
               Wich
               .
               in
               Sabb.
               Mar.
            
             c.
             13.
             p.
             193.
             
             
               Si
               Maria
               non
               oraret
               ,
               mundus
               totus
               non
               diu
               staret
               .
            
          
           
             *
             
               Bulla
               Sext.
            
             4.
             
          
           
             m
             
               Octav.
               Rom.
               Edv.
               Antv.
               A.
            
             1628.
             
               infra
               Octav.
               Fest.
               B.
               M.
               V.
            
             p.
             50.
             —
             
               Tu
               es
               spes
               unica
               peccatorum
            
             ,
             &c.
             
          
           
             a
             
               Horst
               .
               Par.
               An.
            
             Sect.
             7.
             p.
             417.
             
             
               Non
               mireris
               si
               Matrem
               vitae
            
             ,
             &c.
             
          
           
             b
             
               Maria
               mater
               Gratiae
            
             ,
             &c.
             &
             
               horâ
               mortis
               suscipe
            
             .
          
           
             c
             
               Horst
               .
               ibid.
               hoc
               potiss
               .
               nomine
               cult
               .
               V.
               Deip.
               Commend
               .
               quod
               Clientibus
               suis
               in
               mortis
               agone
               fidelis
               semper
               Patron●…
               &
               mater
               adsistat
               .
            
             &c.
             
          
           
             d
             
               Labbe
               in
               Carm.
               in
               Praef.
               ante
               Op.
               Mar.
               Mercat
            
             p.
             28.
             
             
               Ad
               Virg.
               Orat.
               Hic
               te
               ad
               sider●…
               spiritus
               sequatur
               ,
               in
               terris
               fuit
               usque
               qui
               secutus
               ,
            
             Mariam
             Ducem
             &
             Auspicem
             Mariam
             .
          
           
             e
             Psaltet
             of
             our
             Lady
             published
             with
             license
             ,
             in
             F●…ench
             at
             Paris
             ,
             by
             
               C.
               Chappelet
               ,
               A.
            
             1601.
             
          
           
             *
             Father
             Paul
             in
             his
             Hist.
             of
             the
             Conc.
             of
             Trent
             .
             l.
             2.
             
             A.
             1546.
             p.
             170.
             
          
           
             a
             
               Lips.
               Virg.
               Hallens
            
             .
             p.
             1261.
             
             Op.
             
          
           
             b
             See
             Proceed
             .
             ag
             .
             Traytors
             .
             pag.
             ult
             .
             crossing
             himself
             ,
             he
             said
             ,
             
               In
               nom
               .
               Patr.
               &c
            
             ,
             then
             
               Maria
               mater
               Gratiae
               ,
               &c.
            
             then
             
               in
               manus
               tuas
               ,
               &c.
            
             then
             
               per
               crucis
               hoc
               signum
               fugiat
               procul
               omne
               malignum
               .
            
             Then
             he
             concludes
             with
             ,
             
               Maria
               mater
               Gratiae
               ,
               &c.
            
             
          
           
             c
             
               Confes.
               Saxon
               ,
               in
               corp
               .
               Confes.
            
             p.
             88.
             
               de
               Invoc
               .
               Hom
               ,
               Pior.
               &c.
               
            
          
           
             d
             See
             Garnerius
             in
             his
             Pref.
             to
             
               M.
               Mercator
            
             .
             p.
             27
             ,
             28.
             
             
               Orat.
               ad
               Virg.
               Nec
               tu
               non
               mihi
               sae
               .
               pius
               vocata
               ,
               Ardores
               faebris
               inter
               aestuosae
               ,
               &c.
               
            
          
           
             e
             
               Spalatens
               .
               de
               Rep.
               Eccl.
            
             l.
             7.
             c.
             5
             ,
             p
             93.
             
             
               Carolus
               prosecto
               M●…diolani
               Ambrosii
               nomen
               ferme
               extinxit
               .
            
          
           
             f
             
               Essais
               de
               morale
               vol.
            
             3.
             
               des
               d●…faults
               des
               Gens
               de
               bien
               .
            
             Sect.
             17.
             p.
             318.
             
             
               Il
               y
               á
               g●…ns
               de
               bien
               Qui
               examinant
               la
               vie
               de
               S.
            
             Thomas
             de
             Cantorbie
             ,
             
               &c
               Dieu
               jugera
               de
               ce
               dif●…erent
               plûtost
               par
               la
               pureté
               du
               coëur
               Du
               Saint
               ,
               &
               par
               la
               mechan
               .
               ceté
               de
               son
               Adversaire
               ,
               que
               par
               la
               fond
               de
               la
               ●…se
               .
            
          
           
             a
             See
             
               A.
               Rivet
            
             .
             l.
             2.
             
             
               Apol.
               pro
               S.
               V.
               M.
               &
               Car.
               Drelinc●…rtium
               de
               Honore
               B.
               V.
               M.
               debito
               .
            
          
           
             b
             See
             
               He●…r
               .
               Apol.
            
             for
             Herod
             .
             l.
             1.
             c.
             25.
             p.
             205.
             
          
           
             *
             Greg.
             7.
             l.
             8.
             
             Ep.
             21.
             
          
           
             c
             See
             Consid.
             touching
             the
             true
             way
             to
             suppress
             Popery
             ;
             in
             the
             Hist.
             acc
             .
             of
             the
             Reform
             .
             p.
             81
             ,
             82
             ,
             &c.
             
          
           
             d
             Father
             Paul
             in
             Hist.
             of
             Counc
             .
             of
             Tr.
             p.
             170
             ,
             171.
             l.
             2.
             
             Ed.
             ult
             .
          
           
             a
             
               Spalat
               :
               de
               Repub.
               Eccl.
            
             l.
             7.
             c.
             5.
             p.
             94.
             
          
           
             b
             See
             
               Gerson
               .
               de
               Exam.
               Doct.
            
             par
             .
             2.
             
             Cons.
             3.
             
          
           
             a
             
               Horst
               .
               Par.
               An.
            
             Sect.
             2.
             p.
             103.
             
             
               Commend
               .
               &
               Ubl.
               ad
               Sanctos
               tres
               magos
               &
               Reges
               ,
               quorum
               sacra
               corpora
               religiosè
               asservat
               &
               colit
               Agr.
               Colonia
               .
               O
               sancti
               magi
               ,
            
             &c.
             
          
           
             b
             
               Baron
               .
               Mart.
               Rom.
            
             1.
             
             Jan.
             p.
             1.
             
          
           
             c
             
               Bar.
               ibid.
            
             p.
             5.
             
          
           
             d
             See
             
               Syn.
               Nicen.
            
             2.
             
             Act.
             4.
             p.
             249
             ,
             &c.
             
          
           
             e
             
               Cat.
               ex
               Decr.
               Conc.
               Trid.
               ad
               Parochos
               .
               in
            
             1.
             
             Praec
             .
             p.
             392.
             
          
           
             f
             
               Baron
               .
               Ann.
               A.
               C.
            
             1085.
             
             N.
             13.
             p.
             612.
             
             Tom.
             11.
             
          
           
             g
             
               T.
               W.
            
             (
             under
             the
             borrowed
             name
             of
             
               Fran.
               Covent
            
             )
             in
             his
             Enchiridion
             of
             Faith
             ,
             at
             the
             end
             of
             his
             Catechetical
             Dialogue
             .
          
           
             a
             
               Lips.
               Virg.
               Hall.
            
             c.
             19.
             p.
             1264.
             
          
           
             b
             
               Lips.
               ibid.
            
             c.
             25.
             p.
             1272.
             
          
           
             c
             
               Id.
               ibid.
            
             c.
             7.
             p
             1256.
             
          
           
             d
             See
             
               Aug.
               Wichmans
               Sab.
               Mar.
            
             P.
             73.
             
          
           
             a
             
               Mat.
               Paris
               in
               A.
               C.
            
             1100.
             
          
           
             a
             
               Spalat
               .
               de
               Republ.
               Ecclesiast
            
             .
             l.
             7.
             c.
             12.
             p.
             287.
             
          
        
         
           Notes for div A64364-e70450
           
             a
             See
             the
             Front.
             of
             
               de
               Sales
            
             of
             the
             Love
             of
             God
             ,
             &c.
             
          
           
             b
             
               Aventin
               .
               Annal
               .
               Bojor
            
             .
             l.
             7.
             p.
             751.
             
             See
             Epist.
             32.
             
             Alexandri
             P.
             3.
             
               ad
               Soldanum
               Iconii
               baptizari
               cuplentem
               .
               ap
               .
               Concil
               .
               Max.
            
             Tom.
             10.
             p.
             1214.
             
             
               B.
               —
               Licet
               nihil
               invenire
               possimus
               ,
               quod
               expressam
               babeat
               unitatis
               ,
               quae
               in
               Deo
               est
               ,
               &
               summae
               Trinitatis
               Imaginem
               ,
            
             &c.
             
          
           
             c
             Mr.
             Baxter
             in
             his
             Commonwealth
             ,
             c.
             13.
             p.
             457.
             
          
           
             a
             
               Conc.
               Trid.
               de
               Invocat
               .
               vener
               ,
               &c.
            
             p.
             896.
             
               quod
               si
               aliquando
               Historias
               ,
               &c.
               
            
          
           
             b
             
               Catech.
               ex
               Decr.
               Conc.
               Trident
            
             .
             p.
             394.
             
          
           
             a
             See
             
               T.
               G.
            
             Catholicks
             no
             Idolaters
             .
             c.
             3.
             
             P.
             33
             ,
             &c.
             
          
           
             a
             
               Tertull.
               de
               Idol
            
             .
             Sect.
             15.
             p.
             94.
             
               at
               〈◊〉
               ●…cent
               Tab●…
               &
               Januae
               〈◊〉
               strae
               ,
               &c.
               
            
          
           
             a
             
               I.
               V.
               C.
               
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
                 〈◊〉
              
               .
               Stilling●…leeton
               .
            
             p.
             45
             ,
             46.
             
          
           
             b
             
               Cat.
               ex
               decr
               .
               Couc
               .
               Trid.
            
             p.
             394.
             cited
             here
             p.
             265.
             
          
           
             a
             
               Diod.
               Sic.
               ap
               .
               Photii
               Biblioth
               .
            
             p.
             1151.
             
          
           
             b
             
               Syn.
               Nic.
               2.
               
               Act.
               3.
            
             p.
             184
             ,
             185.
             
               a
               Theodoro
               Patr.
               Hierosol
            
             .
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             h.
             e.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             c
             
               T.
               G.
            
             Catholicks
             no
             Idolaters
             .
             c.
             4.
             p.
             61.
             
          
           
             b
             
               S.
               Aug.
               de
               Fide
               &
               Symb.
            
             c.
             7.
             
          
           
             a
             
               Spal
               .
               de
               Republicâ
               Eccles.
            
             vol.
             3.
             l.
             7.
             c.
             12.
             p.
             293.
             
          
           
             b
             Sir
             
               Hen.
               Wottons
            
             Letters
             .
             p.
             315.
             
          
           
             a
             
               See
               Pign
               .
               de
               Magn.
               Deûm
               .
               Matr.
            
             &c.
             p.
             1.
             
          
           
             b
             
               S.
               Athan.
               Vol.
            
             1.
             op
             p.
             15
             :
          
           
             c
             
               Plin.
               Nat.
               Hist.
            
             l.
             2.
             c.
             7.
             p.
             2
             ,
             3.
             
          
           
             d
             
               Excessere
               O●…nes
               adytis
               arisque
               relictis
               ,
               Dii
               quibus
               Imperium
               hoc
               steterat
            
             —
          
           
             e
             
               Tit.
               Liv.
               Hist.
            
             l.
             38.
             
             
               See
               Herald
               .
               Annot.
               ad
               Arnob.
            
             l.
             6.
             p.
             252.
             
          
           
             a
             Me
             P●…er
             Hebraeus
             —
             Cedere
             sede
             jubet
             —
             Aris
             ergo
             dehinc
             Tacitus
             discedito
             nostris
             .
          
           
             b
             
               See
               Arnob.
               l.
            
             6.
             p.
             203
             ,
             204.
             
          
           
             c
             
               Camill.
               Leonardus
               de
               Lapid
               .
               l.
            
             3.
             c.
             17.
             p.
             223.
             
          
           
             
               See
               Bened.
               Cruc
               .
               Sal.
               Aqu.
               Alt.
               portat
               .
            
             &c.
             
          
        
         
           Notes for div A64364-e72350
           
             a
             Concil
             .
             3.
             
             
               Const.
               in
               Can.
            
             82.
             
               ap
               .
               Conc.
               Quinisext
            
             p.
             1177.
             vol.
             5.
             
               c.
               Max.
               See
               Consult
               .
               Cass.
               de
               Imag.
               &c.
               p.
            
             165
             and
             
               Taras
               .
               in
               Syn.
               Nic.
            
             2
             p.
             165.
             
             Act.
             3.
             
             C.
             D.
             
          
           
             *
             
               R.
               O
               Mans
               Mortality
               .
               Amstera
               .
            
             1643.
             p.
             33
             ,
             34.
             
             Without
             doubt
             Christ
             must
             be
             in
             the
             most
             excellent
             ,
             glorious
             ,
             and
             heavenly
             part
             of
             [
             Heaven
             ]
             which
             is
             the
             Sum.
             —
             Fitly
             may
             that
             be
             called
             the
             Right-hand
             of
             God
             ,
             by
             which
             through
             Christ
             in
             him
             we
             live
             ,
             &
             move
             ,
             and
             have
             our
             being
             ,
             &c.
             
          
           
             a
             
               Greg.
               Mag.
            
             17.
             
             Ep.
             53.
             
          
           
             b
             
               S.
               Greg.
               M.
            
             Ep.
             109.
             
          
           
             a
             
               Conc.
               Trid.
               Symb.
            
             p
             944.
             
          
           
             b
             
               Decret
               .
               Conc.
               Trid.
               de
               Invoc
               .
            
             &c.
             p.
             895.
             
          
           
             *
             Cent.
             1
             :
             of
             
               Scand
               .
               Min.
            
             Sect.
             82.
             p.
             38.
             
          
           
             c
             
               Concil
               .
               Mechlin
            
             .
             p.
             801.
             
             Turon
             .
             p.
             1019
             ,
             Mexic
             .
             p.
             1297.
             
             Tolos
             .
             p.
             1400.
             
             Aven
             .
             p.
             1450.
             
             Mechl
             .
             p.
             1556.
             
             Narbon
             .
             p.
             1581.
             
          
           
             d
             
               Conc.
               Milev
            
             .
             1.
             p.
             251.
             
          
           
             e
             
               Lucas
               Tudensis
            
             l
             2.
             
               cont
               .
               Albig
            
             .
             c.
             9.
             
             &
             
               Cornel.
               Curtius
               de
               Clavis
               Domin
            
             .
             c.
             5.
             p.
             75.
             
          
           
             a
             
               Conc.
               Trid.
               Decret
               .
               de
               Invoc
               .
               &c.
            
             p.
             895.
             
          
           
             b
             
               Concil
               .
               Camer
               .
               de
               Imag.
            
             c.
             3.
             p.
             178.
             
          
           
             c
             Lact.
             l.
             2.
             
             
               Div
               Instit.
            
             c.
             2.
             p.
             141.
             
             See
             Arnob.
             l.
             6.
             p.
             203.
             
             
               Non
               (
               inquiunt
               )
               materias
               AEris
               ,
               Auri
               ,
               &c.
               per
               se
               Deos
               esse
               ,
               &c.
               sed
               cos
               in
               bis
               colimus
               ,
               &c.
               
            
          
           
             d
             
               H.
               T.
            
             Abridg.
             of
             Christian
             Doctr.
             in
             Expos
             .
             of
             the
             1.
             
             Command
             .
             p.
             118
             ,
             119.
             
          
           
             a
             
               Curtius
               de
               Clavis
               Domin
            
             .
             c.
             12.
             p.
             130
             ,
             131.
             
          
           
             b
             
               De
               Lingend
            
             .
             vol.
             3.
             
             
               Conc.
               de
               doior
               .
               Christi
            
             .
             p.
             627.
             —
             
               Flagitemus
               auxilium
               è
               coelo
               ,
               &
               sanctam
               Crucem
               adoremus
               .
            
             O
             Crux
             Ave.
             
          
           
             c
             
               In
               Brev.
               Rominfra
               Hebd
               .
               Quart.
               Quadr.
            
             p.
             317.
             
             And
             in
             the
             Litany
             of
             the
             Cross.
             p.
             100
             ,
             
               &c.
               Ed.
               Paris
            
             .
             1642.
             
          
           
             *
             Dr.
             Bilson
             of
             the
             full
             Redempt
             .
             of
             mankind
             by
             Christs
             death
             ,
             pag.
             4.
             
             The
             Church
             of
             Rome
             hath
             wedded
             a
             great
             part
             of
             her
             Devotion
             to
             the
             Cross
             of
             Christ
             ;
             but
             under
             that
             name
             she
             adoreth
             the
             matter
             and
             form
             of
             the
             Cross.
             
          
           
             c
             
               Miss
               .
               Rom.
               Par.
            
             1660.
             
          
           
             d
             
               Conc.
               Trid.
               Decr.
               de
               Invoc
               .
               &c.
            
             p.
             895.
             
             &
             
               Leont
               .
               in
               Syn.
               Nic.
            
             2.
             p.
             243.
             
             B.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             e
             
               Leont
               .
               in
               Syn.
               Nic.
            
             2.
             
             Act.
             4.
             p.
             235
             ,
             236.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             —
          
           
             f
             
               Id.
               ibid.
            
             p.
             245.
             
          
           
             *
             
               Conc.
               Nic.
            
             2.
             
             Act.
             4.
             p.
             261
             ,
             262.
             
             There
             the
             Image
             says
             to
             the
             King
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             a
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             b
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             c
             See
             
               L●…
               le
               Blanc's
               Theses
               .
               Tb.
               de
               Ec.
               Ro.
               Doct.
               circa
               cult
               .
               Imag.
            
             p.
             342.
             
          
           
             d
             Tom.
             3.
             in
             3.
             
             
               Thom.
               disp
            
             .
             54.
             
             Sect.
             3.
             
          
           
             e
             
               Corn.
               Curtius
               de
               Clovis
               Domin
            
             .
             c.
             12.
             p.
             133
             ,
             134
             ,
             135.
             
             
               Ed.
               Antv.
            
             1670.
             
          
           
             f
             Here
             he
             cites
             
               D.
               Thom.
            
             22.
             q.
             91.
             a.
             3
             ,
             &c.
             
          
           
             g
             Here
             he
             says
             
               vide
               Concil
               .
               Trid.
               Sess.
            
             25.
             
          
           
             a
             
               Concil
               .
               Trid.
               Sess.
            
             25.
             p.
             895.
             —
             
               Imag.
               quas
               osculamur
               ,
               &
               coram
               quibus
               caput
               aperimus
               ,
               &
               procumbimus
               ,
            
             &c.
             
          
           
             b
             
               Concil
               .
               Camer
               .
               de
               Imag.
            
             c.
             1.
             p.
             177.
             
          
           
             c
             Just
             weights
             and
             measures
             .
             c.
             19.
             p.
             128.
             
          
           
             d
             
               Tac.
               Hist.
               l.
            
             1.
             c.
             36.
             
             
               Nec
               .
               deerat
               Otho
               protendens
               manus
               ,
               adorare
               v●…lgum
               ,
               jacere
               Oscula
               ,
            
             &c.
             
             And
             elsewhere
             of
             
               Nero.
               —
               Coetum
               —
               man●…
               veneratus
               ●…st
               .
            
          
           
             a
             
               Rit
               .
               Rom.
               p.
            
             244
             ,
             245.
             
             
               Concil
               .
               Bitur
               .
               Tit.
            
             11
             ,
             Cant.
             2.
             p.
             1080.
             
          
           
             b
             
               Missal
               .
               Rom.
               in
               Sanc.
               Sabb.
               p.
            
             187
             ,
             &c.
             
          
           
             a
             Miss
             .
             Rom.
             Feria
             6.
             in
             P
             1.
             rasc
             p.
             182.
             
          
           
             b
             
               Po●…t
               .
               Rom.
               Lug.
            
             1542.
             part
             .
             2.
             p.
             166.
             
               in
               Bened.
               Imag.
               Sanct.
               —
               &
               presta
               ut
               quicunque
               coram
               illâ
               ipsum
               gloriosissimum
               Apostolum
               tuum
               ,
               vel
               martyrem
               ,
               vel
               confessorem
               ,
            
             &c.
             
          
           
             c
             Pontif.
             fol.
             164
             ,
             165.
             
             
               Tum
               Pontifex
               ,
               flexis
               ,
               ante
               crucem
               ,
               genibus
               ,
               tpsam
               devotè
               adrat
               ,
            
             &c.
             
          
           
             d
             
               Po●…tif
               .
               part
            
             .
             3.
             fol.
             204.
             
             
               Ord.
               ad
               recip
               .
               process
               .
               Imperat.
               —
               Crux
               .
               Legati
               ,
               quod
               debetur
               ei
               Latria
               ,
               ●…ritá
               dextris
               .
            
          
           
             a
             
               Thomas
               .
               de
               vita
               ,
               Bibliothecâ
               ,
               &
               Musaeo
               Laur.
               Pignorii
               .
            
             p.
             82.
             
          
           
             b
             
               Bell.
               de
               Eccl.
               Triumph
               .
               l.
            
             2.
             c.
             21.
             
             
               See
               Spal
               .
               de
               Rep.
               Eccl.
               l.
            
             7.
             c.
             12.
             p.
             294
             ,
             
               &c.
               where
               he
               resuteth
               the
               Arg.
               of
            
             Bell.
             
               for
               the
               Rel.
               worship
               of
               Images
               .
            
          
           
             a
             
               First
               precepte
               .
               chap.
            
             1.
             
          
           
             a
             
               Tho.
               à
               Kempis
               Oper.
            
             p.
             723.
             
          
           
             b
             
               Id.
               Oper.
            
             p.
             696.
             
             
               Oratio
               ut
               liberetur
               mens
               à
               corporali
               Imagine
               .
            
          
           
             c
             
               S.
               Aug.
               in
            
             Psal.
             113.
             
             
               Neminem
               [
               puto
               ]
               O●…are
               vel
               adorare
               sic
               intuentem
               simulacra
               ,
               qui
               non
               assiciatur
               ,
            
             &c.
             
          
           
             d
             
               S.
               Aug.
               in
            
             Psal
             114.
             
             
               Hoc
               facit
               &
               quodammodò
               extorquet
               illa
               figura
               membrorum
               ,
            
             &c.
             
          
           
             e
             
               Bellar.
               de
               Imag.
            
             c.
             22.
             
          
           
             f
             
               Zonar
               .
               in
               Can.
               Conc.
            
             7.
             p.
             284.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             —
          
           
             g
             Mr.
             Thornd
             .
             just
             Weights
             .
             c.
             19.
             p.
             127.
             
          
           
             *
             See
             the
             Enumer
             .
             of
             miracles
             done
             at
             Images
             ,
             in
             order
             to
             the
             promoting
             of
             their
             worship
             in
             
               Syn.
               Nicen.
            
             2.
             
             Act.
             4.
             p.
             249
             ,
             &c.
             p.
             251.
             
             
               Sancta
               Synodus
               dixit
               ,
               gloria
               Deo
               ,
               qui
               etiam
               per
               sacras
               Imagines
               miracula
               perficit
               .
            
          
           
             a
             See
             
               Steph.
               Baluz
               .
               Not.
               ad
               Salviani
               .
            
             18.
             p.
             410.
             and
             
               Sulp.
               Sever.
               in
               V.
               D.
               Mart.
               —
               Quia
               esset
               haec
               Gallorum
               rusticis
               consuetudo
               ,
               simulachra
               Daemonum
               ,
               candido
               tecta
               velamine
               ,
               miserâ
               per
               Agros
               suos
               circumserre
               dementiâ
               .
            
          
           
             b
             
               Rit
               .
               Rom.
            
             p.
             297.
             
             
               Dom.
               Jesu
               —
               praesta
               ut
               ho●…
               signo
               Sanctae
               crucis
            
             ▪
             
               omnis
               discedat
               saevitia
               Tempestatum
            
             .
          
           
             c
             
               Pontif.
               Rom.
            
             fol.
             168.
             —
             
               Ipsorum
               —
               Reliquias
               bumiliter
               amplectentibus
               ;
               contra
               Diabolum
               &
               Angelos
               ejus
               ;
               contra
               fulmina
               ,
               fulgura
               &
               tempestates
               ,
            
             &c.
             
          
           
             d
             
               D.
               Heyl.
               in
               Hist.
               of
               Ref.
               in
               A.
               3.
               
               R.
               E.
               6.
            
             p.
             76.
             
             See
             the
             Consecrat
             .
             of
             St.
             Dominick's
             Beads
             in
             Arch.
             
               Caraccius
               de
               Rosar
            
             .
             p.
             3.
             c.
             5.
             
          
           
             a
             Lassels's
             Voyage
             to
             Italy
             ,
             p.
             46.
             
          
           
             a
             
               Catech.
               ex
               Decr.
               Conc.
               Trident
            
             .
             p.
             513.
             
               immo
               vero
               cum
               ad
               Imaginem
               sancti
               alicujus
               quis
               Dominicam
               Orationem
               pronuntiat
               ,
            
             &c.
             
          
           
             b
             
               Catech.
               ibid.
               Quo
               loco
               illud
               maximè
               cavendum
               est
               omnibus
               ,
               nè
               quod
               Dei
               proprium
               est
               ,
               cuiquam
               praeterea
               tribuant
               ,
            
             &c.
             
          
           
             c
             
               Lib.
               Fest.
               in
               S.
               Nicolai
               Narrat
               .
               6.
               
            
             See
             in
             
               Wichmans
               Sabb.
               Mar.
            
             c.
             14.
             p.
             225
             ,
             of
             a
             Schedule
             which
             a
             young
             man
             had
             sealed
             to
             the
             Devil
             ,
             dropped
             into
             his
             hands
             ,
             whilst
             he
             was
             kneeling
             at
             the
             Image
             of
             the
             Virgin
             of
             Loretto
             .
          
           
             d
             
               Krantzii
               Saxon.
            
             I.
             9.
             c.
             10.
             p.
             236.
             
          
           
             b
             
               F.
               C.
               Curtius
               de
               Clav.
               Domin
               .
            
             c.
             5.
             p.
             42.
             
          
           
             c
             
               Curt.
               ibid.
            
             p.
             38
             ,
             39.
             
          
           
             d
             
               Lips.
               Virg.
               Hall.
            
             c.
             5.
             
               cui
               Tit.
               sanguinis
               fudor
               in
               statuâ
               .
            
             p.
             1303.
             
          
           
             a
             
               Baron
               .
               Annal.
               Tom.
            
             9.
             
             A.
             825.
             n.
             35.
             p.
             796.
             
             
               Ad
               marg
               .
               Cultus
               SS
               .
               Imaginum
               miraculo
               probatus
               .
               See
               Spal
               .
               de
               Rep.
               Eccl.
               l.
               7.
               c.
            
             12.
             p.
             296.
             
          
           
             b
             
               Porphyr
               .
               in
               Fragm
               .
               de
               Styge
               .
               p.
            
             284.
             
          
           
             b
             
               Arnob.
               adv
               .
               Gent.
            
             l.
             1.
             p.
             23.
             
          
        
         
           Notes for div A64364-e77450
           
             a
             Mr.
             Thorndike
             in
             his
             Epil
             .
             par
             .
             3.
             c.
             25.
             p.
             282.
             
          
           
             b
             
               Trial
               of
               Regicides
            
             ,
             p.
             160.
             
             
               H.
               Peters
            
             to
             one
             who
             prayed
             for
             the
             King
             ,
             
               Old
               Gentleman
               ,
               your
               Idol
               will
               not
               stand
               long
               .
            
          
           
             c
             Mr.
             Case
             in
             Serm.
             of
             the
             Covenant
             ,
             p.
             65
             ,
             66.
             
             
               The
               Dagon
               of
               the
               Bish.
               Service-book
               brake
               its
               neck
               b●…fore
               this
               Ark
               of
               the
               Cov●…t
               .
            
          
           
             d
             
               Molin
               .
               Defens
               .
               Verit.
            
             p.
             15.
             
             
               B●…za
               vocat
               ,
               Albam
               Vestem
               Baali●…
               ,
               Sacerdotum
               Insigne
               ,
            
             &c.
             
          
           
             a
             
               Anna
               Trapnel
            
             in
             her
             Lega
             .
             cies
             for
             Saints
             ,
             Lond.
             1654.
             
             P.
             3
             ,
             4.
             
          
           
             b
             
               Molin
               .
               in
               Specim
               .
               cont
               .
               Durell
               .
               p.
            
             67.
             
             L●…dus
             —
             
               ad
               Idol●…m
            
             (
             h
             e.
             
               Altare
               )
               a
               se
               erectum
               ,
               primus
               in
               Angliâ
               procubuit
               ad
               modum
               Adorantis
               ,
               &c.
               
            
          
           
             c
             
               Const.
               &
               Can.
               A.
            
             1640.
             
             Can.
             7.
             
          
           
             d
             
               Lips.
               Ode
               ad
               Divam
               Hallensem
               .
               Op.
            
             p.
             1244.
             
             
               Sacram
               pronus
            
             ad
             aram
             
               flecto
               corpus
            
             —
             
               Miss●…l
               .
               Rom.
               in
               Ord.
               Miss
               .
            
             p.
             210.
             
             
               Sacerdos
               paratus
               cum
               irgreditur
               Altare
               ,
               factâ
               Illi
               debitâ
               reverentiâ
               ,
            
             &c.
             
          
           
             a
             This
             Author
             is
             mention'd
             by
             Dr.
             
               H.
               Hammond
            
             of
             Idol
             .
             p.
             359.
             of
             vol.
             1.
             
          
           
             b
             
               Miss
               .
               Rom.
               in
               Can.
               Missae
               .
            
             p.
             226.
             
             
               Sacerdos
               prolatis
               verbis
               consecr
               .
               statim
               Hostiam
               consecratam
               genuflexus
               adorat
               .
            
          
           
             a
             
               Daill
               .
               Apol.
            
             p.
             85.
             
          
           
             b
             
               Larrog
               .
               Hi.
               stoire
               de
               l'Euch
               .
            
             1.
             partie
             .
             c.
             10.
             p.
             218
             ,
             219.
             
          
           
             c
             
               Chrys.
               Hom.
            
             3.
             in
             c.
             1.
             
             
               E●…
               .
               ad
               Eph.
            
             p.
             887.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             —
          
           
             a
             
               See
               Injunct
               .
               of
            
             Q.
             E.
             52.
             
             &
             Can.
             18.
             
               in
               Can.
               &
               Const.
               An.
            
             1603.
             
          
           
             b
             
             White
             's
             Cent
             1.
             of
             Scand
             .
             Min.
             p.
             21.
             
          
           
             c
             
               Melinaeus
               de
               Mon.
               Tempor
               .
               Pont.
               Rom.
            
             p.
             343
             ,
             344.
             
               hodiè
               salutantur
               Syllabae
            
             .
          
           
             d
             Athen.
             l.
             2.
             c.
             25.
             p.
             66.
             
             &
             
               Casaub.
               Not.
            
             p.
             137
             ,
             138.
             
          
           
             a
             
               Missale
               pro
               Sacerdot
               .
               Itinerant
               .
               in
               Ang.
               A.
            
             1615.
             
             
               In
               Missâ
               de
               nom
               .
               Jesu
               .
            
             p.
             108
             ,
             109.
             
             
               Deus
               —
               concede
               —
               ut
               omnes
               qut
            
             hoc
             nomen
             Jesu
             devotè
             
               venerantur
               in
               terris
            
             ,
             &c.
             
          
           
             b
             See
             
               Horst
               .
               par
               .
               An.
               Sect.
            
             6.
             p.
             402.
             c.
             7.
             
               de
               Cultu
               &
               honore
               SS
               .
               nom
               .
               Jesu
               &
               in
               Man.
               Pietat
               .
            
             p.
             39.
             
             
               Litaniae
               de
               nom
               .
               Jesu
            
             .
          
           
             c
             
               
                 Al.
                 Gazaeus
                 de
                 Offic.
                 B.
                 M.
              
               p.
               99.
               
            
             
               
                 Aug.
                 Wichmans
                 in
                 Sabbatismo
                 Mariano
              
               .
               c.
               7.
               p.
               74
               ,
               75.
               
            
          
           
             a
             See
             in
             this
             Arg.
             Dr.
             Twysses
             Letter
             in
             Mr.
             Mede's
             Works
             .
             p.
             1038
             and
             Mr.
             
             Mede's
             Answer
             ,
             p.
             1041
             ,
             1042.
             
          
           
             b
             
             Foxe's
             great
             Mystery
             ,
             p.
             16.
             is
             not
             that
             of
             God
             ,
             which
             comes
             out
             of
             God
             ?
             Is
             not
             that
             of
             his
             being
             the
             soul
             ,
             &c.
             
          
           
             c
             
               A.
               Trapnells
            
             Legacy
             for
             Saints
             ,
             p.
             36.
             
          
           
             d
             Paradis
             .
             Dialogue
             betwixt
             Faith
             and
             Reason
             ,
             c.
             2.
             p.
             14
             ,
             15
             ,
             16
             ,
             &c.
             
          
           
             e
             Ibid.
             p.
             24
             ,
             25.
             
          
           
             a
             
               Paradis
               .
               Dial
            
             .
             p.
             22.
             
          
           
             b
             Ibid.
             c.
             3.
             p.
             21
             ,
             22
             ,
             &c.
             
          
           
             c
             Iren.
             l.
             1.
             c.
             12
             p.
             86
             ,
             87.
             
          
           
             d
             
               Is.
               Causaub
               .
               in
               Ephemeridibus
               suis
               ,
               Ann.
            
             1610
             :
             
               Cal.
               Novembr
               .
               ap
               .
               Molin
               .
               def
               .
               Verit.
            
             p.
             7.
             
          
        
         
           Notes for div A64364-e79350
           
             a
             
               Nicol.
               Drabitius
               in
               Epit.
               Revelat.
               Divinar
               .
            
             p.
             535.
             —
             
               ab
               isto
               maligno
               malorum
               omnlum
               Authore
               Satanâ
               .
            
          
           
             a
             S.
             Joh.
             1.
             18.
             
          
           
             b
             1
             Joh.
             4.
             12.
             
          
           
             c
             
               Tertull.
               Advers
               .
               Prax.
            
             Sect.
             14.
             pag.
             507
             ,
             508.
             
          
           
             d
             1
             Tim.
             6.
             16.
             
          
           
             a
             See
             
               Maimo
               .
               de
               fund
            
             .
             Leg.
             c.
             1.
             sect
             .
             9
             ,
             10.
             p.
             5
             ,
             6
             ,
             7
             ,
             &c.
             
          
           
             b
             
               Tertull.
               cont
               .
               Prax
            
             ,
             p.
             507.
             
          
           
             c
             Ranters
             Epistles
             ,
             p.
             24
             ,
             25
             ,
             28.
             
          
           
             a
             Let
             this
             difficult
             Argument
             ,
             about
             the
             Shechinah
             ,
             be
             read
             with
             caution
             ;
             even
             where
             I
             have
             not
             interspersed
             words
             of
             Caution
             .
          
           
             a
             Hab.
             3.
             3
             ,
             4.
             
          
           
             a
             
               Orac.
               Chald.
               ap
               .
               Psellum
            
             ,
             p.
             81.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             b
             
               Just.
               Martyr
               in
               Dial.
               cum
               Tryph.
            
             p.
             357.
             
          
           
             c
             
               Orig.
               in
               St.
               Hieron
               .
               Ep.
               ad
               Avitum
               .
               Arrap
               .
               S.
               Chrys.
               in
            
             1
             Joh.
             18.
             
             &
             Athanas.
             vol.
             2.
             p.
             575
             ,
             576.
             
             See
             
               Novat
               .
               de
               Trin.
            
             c.
             25.
             
             &
             31.
             
          
           
             d
             
               Eisterf
               .
               contr
               .
               Crell
            
             .
             l.
             1.
             
             Sect.
             2.
             c.
             30.
             p.
             298
             ,
             &c.
             
          
           
             a
             See
             
               Euseb.
               in
               Dem.
               &
               Petav.
               de
               Trin.
            
             p.
             792.
             
          
           
             b
             
               S.
               Aug.
               Epist.
            
             112.
             c.
             8.
             
             
               Invisibilis
               est
               enim
               natura
               Dei
               ,
               non
               tantum
               Pater
               ,
               sed
               &
               ipsa
               Trinitas
               ,
               ●…nus
               Deus
               .
            
          
           
             c
             
               S.
               Aust.
            
             l.
             2.
             
               de
               Trin.
            
             c.
             9
             ,
             10
             ,
             11
             ,
             17.
             
             See
             
               G.
               Nyss.
            
             lib.
             1.
             
               advers
               .
               Eunom
               .
               &
               Cat.
               conc
               .
               Trident.
            
             p.
             394.
             
          
           
             d
             Mr.
             Thornd
             .
             Epilog
             .
             l.
             2.
             c.
             13.
             p.
             90
             ,
             91.
             
          
           
             e
             
               Ign.
               Ep.
               Interpol
               .
               ad
               Philad
               .
            
             p.
             186.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             instead
             of
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             in
             Hebr.
             1.
             2.
             
          
           
             a
             Tertull.
             l.
             2.
             
               contr
               .
               Marc.
               Profitemur
               Christum
               semper
               egisse
               in
               Dei
               Patris
               nomine
               .
               &
               advers
               .
               Prax.
            
             Sect.
             16.
             p.
             509.
             
             
               Filius-visios
               est
               semper
               ,
               &
               filius
               conversatus
               est
               semper
               ,
               &
               filius
               operatus
               est
               semper
               ,
               ex
               auctoritate
               Patris
               &
               voluntate
               .
            
          
           
             b
             
               Socr.
               Hist.
               Eccl.
            
             l.
             2.
             c.
             30.
             p.
             122
             ,
             123.
             
          
           
             c
             See
             the
             mistake
             of
             Socr.
             and
             Soz.
             conc
             .
             the
             Symb.
             of
             
               Marc.
               Areth.
            
             in
             
               notis
               H.
               Valesii
            
             .
             p.
             29.
             
          
           
             d
             
               Tert.
               advers
               .
               Prax.
            
             Sect.
             24.
             p.
             515.
             
          
           
             a
             
               Euseb.
               de
               Praep.
               Evang.
            
             l.
             11.
             c.
             15.
             p.
             533.
             
               de
               secundo
               Principio
               ex
               Philone
            
             .
          
           
             b
             
               Philo
               (
               in
               lib.
               de
               Profugis
               .
            
             p.
             466.
             
             
               B.
               C.
            
             )
             says
             the
             High-Priest
             is
             not
             a
             man
             ,
             but
             Gods
             Logos
             clothed
             with
             the
             four
             Elements
             ,
             &c.
             
          
           
             c
             
               Philo
               de
               Mundi
               Opificio
            
             ,
             p.
             6.
             
             C.
             
          
           
             d
             Id.
             p.
             5.
             
             C.
             
          
           
             e
             See
             
               Origen
               in
               Com.
               in
               S.
               Johan
               .
            
             p.
             25.
             
          
           
             f
             
               J.
               Mart.
               Apol.
            
             1.
             p.
             48.
             
             Apol.
             2.
             p.
             56.
             
          
           
             a
             Gen.
             3.
             8
             ,
             9
             ,
          
           
             b
             
               Tert.
               adv
               .
               Prax.
            
             Sect.
             16.
             p.
             509.
             
          
           
             c
             
               Hil.
               Pict
               .
               de
               Trin.
            
             l.
             12.
             p.
             315.
             
          
           
             d
             
               Theoph.
               Antioch
               .
               ad
               Autol.
            
             p.
             99
             ,
             100.
             
          
           
             *
             
               Maimon
               .
               More
               Neb.
            
             Part.
             1.
             c.
             49.
             p.
             73.
             
               per
               Lahat
               ibi
               intelligitur
               Angelus
               qui
               est
               instar
               flammae
               .
            
          
           
             a
             
               Anselmi
               Elucidar
            
             .
             c.
             15.
             p.
             461.
             
             
               Gladius
               fuit
               igneus
               murus
            
             ,
             &c.
             
          
           
             b
             Gen.
             15.
             17.
             
          
           
             c
             See
             
               Hom.
               1l
            
             .
             2.
             
             V.
             353.
             of
             .
             Jove
             lightning
             on
             the
             right-hand
             in
             token
             of
             his
             favour
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             a
             Gen.
             11.
             7.
             
          
           
             b
             
               Novat
               .
               de
               Trin.
            
             cap.
             25.
             p.
             723.
             
          
           
             *
             Deut.
             32.
             8.
             
          
           
             *
             Gen.
             11.
             5
             ,
             &c.
             
          
           
             a
             Socrat.
             l.
             2.
             c.
             30.
             p.
             123.
             
             &
             
               Hilar.
               Pict
               .
               de
               Syn.
            
             p.
             373.
             
             &
             
               Athan.
               de
               Syn.
            
             p.
             693.
             
          
           
             b
             
               Euseb.
               de
               Dem.
               Evang.
            
             l.
             5.
             c.
             9.
             p.
             233
             ,
             234.
             
          
           
             a
             
               Id.
               ibid.
            
             p.
             234.
             
          
           
             b
             
               Sozom.
               Eccl.
               Hist.
            
             l.
             2.
             c.
             4.
             p.
             447
             ,
             448.
             
          
           
             c
             
               Euseb.
               in
               Eccles
               .
               Hist.
            
             l.
             1.
             c.
             2.
             p.
             7.
             
             
               And
               Just.
               Mart.
               in
               Dial.
               cum
               Tryph.
            
             p.
             375
             :
             C.
             
          
           
             d
             Gen.
             19.
             24.
             
          
           
             e
             Socrat.
             l.
             2.
             c.
             30.
             p.
             132.
             
          
           
             f
             
               Hil.
               de
               Tr.
            
             l.
             4.
             p.
             66
             ,
             67
             ,
             68
             ,
             85
             ,
             
               And
               Euseb.
               in
            
             l.
             5.
             c.
             9.
             
             
               Dem.
               Evang
            
             p.
             234.
             
          
           
             g
             
               Cyr.
               Alex.
               contra
               Julian
            
             .
             l.
             1.
             p.
             20.
             
          
           
             h
             
               De
               Trin.
            
             p
             66
             
          
           
             i
             Gen.
             16.
             13.
             
          
           
             k
             k
             Gen.
             16.
             10.
             
          
           
             l
             l
             Ver.
             7.
             
          
           
             m
             
               See
               Grot.
               on
               Gen.
            
             49.
             10.
             
             Silob
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             n
             H●…l
             .
             l.
             4.
             
               de
               Trin.
            
             p
             66.
             
             &
             Novat
             .
             c.
             26.
             p.
             724.
             
          
           
             o
             
               See
               J.
               Mart.
               Dial.
               cum
               Tryph.
            
             p.
             301.
             and
             
               Isa.
               9.
               6.
            
             for
             this
             ,
             there
             ,
             is
             the
             reading
             of
             the
             LXX
             .
             follow'd
             by
             the
             Fathers
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               See
               Cy●…
               .
               Alex.
               Thesaur
            
             .
             Tom
             5.
             p
             116.
             
          
           
             p
             
               Tert.
               de
               Carne
               Christi
            
             .
             sect
             .
             14.
             p.
             319.
             
               dictus
               est
               quidem
               magni
               co●…silii
               Angeius
               ,
               idest
               nuncius
               ;
               officii
               ,
               non
               naturae
               vocabulo
               .
            
          
           
             q
             
               See
               Philo
               de
               Somn.
            
             &c.
             and
             
               J.
               Mart.
               dial
               .
               cum
               Tryph.
            
             p.
             357.
             and
             his
             Apol.
             2.
             p.
             95.
             
          
           
             r
             
               J.
               Mart.
               dial
            
             .
             p.
             356.
             
          
           
             s
             
               Id.
               ib.
            
             p.
             357.
             
          
           
             s
             1
             Cor.
             8.
             6.
             
          
           
             a
             
               Euseb
               in
               Eccles
               .
               Hist.
            
             l.
             1.
             c.
             2.
             p.
             7.
             and
             in
             
               Demonstr
               .
               Evang.
            
             l.
             5.
             c.
             10.
             p.
             235.
             &c.
             
          
           
             b
             
               Hil.
               de
               Trin.
            
             l.
             4.
             p.
             69
             ,
             70.
             
          
           
             c
             
               J.
               Mart.
               dial
               .
               cum
               Trypb
               .
            
             p.
             355
             ,
             356
             ,
             358.
             
          
           
             d
             
               
                 Symb.
                 Syrm.
                 ap
                 .
                 Hil.
                 de
                 Syn.
              
               p.
               373
               &
               
                 Socr.
                 Eccl.
                 Hist.
              
               l.
               2.
               c.
               30.
               p.
               123.
               
            
             
               
                 See
                 Novat
                 .
                 de
                 Trin.
              
               c.
               27.
               p.
               725.
               
               And
               Gen.
               31.
               11
               ,
               13.
               the
               Angel
               said
               ,
               
                 I
                 am
                 the
                 God
                 of
                 Bethel
                 ,
              
               &c.
               
            
          
           
             a
             
               Auth.
               lib.
               de
               Mundo
               inter
               op
               .
               Aristot.
            
             p.
             860.
             
          
           
             b
             See
             
               Reyn.
               de
               Idol
               .
               Eccl.
               Rom.
            
             l.
             2.
             c.
             3.
             p.
             476
             ,
             477
             ,
             &c.
             
          
           
             a
             
               S.
               Chrys.
            
             Tom.
             5.
             
             
               Op.
               in
               diem
               nat
               .
               Christi
               .
            
             p.
             422.
             
          
           
             a
             See
             
               Just.
               Martyr
               in
            
             Apol
             ,
             2.
             p.
             95.
             
          
           
             b
             
               Id.
               ibid.
            
             p.
             96.
             and
             in
             his
             
               Dial.
               cumTryph
            
             .
             p.
             356.
             
             B.
             
          
           
             c
             
               Euseb.
               Eccl.
               Hist.
            
             l.
             1.
             c.
             2.
             p.
             7
             ,
             8.
             
          
           
             d
             
               S.
               Hil.
               de
               Trin.
            
             p.
             70
             ,
             71.
             
          
           
             e
             
               S.
               Ambros.
            
             Tom.
             4.
             
             Op.
             p.
             222.
             
             See
             
               Athan.
               contra
               Arianos
               .
               Orat.
            
             4.
             p.
             467.
             
             A.
             B.
             
          
           
             *
             
               Philo
               de
               vit
               â
               Mosis
            
             ,
             p.
             594
             ,
             595.
             
          
           
             f
             Exod.
             13.
             21
             ,
             23.
             
          
           
             g
             Exod.
             14.
             19.
             
          
           
             a
             
               Euseb.
               de
               demonstr
               .
               Evang.
            
             l.
             5.
             c.
             14.
             p.
             241.
             
          
           
             b
             See
             Exod.
             33.
             2
             ,
             5
             ,
             9
             ,
             10
             ,
             11
             ,
             12
             ,
             13
             ,
             14
             ,
             15.
             compar'd
             with
             Chap.
             23.
             v.
             21
             ,
             22
             ,
             23.
             
          
           
             c
             Eccl.
             5.
             6.
             
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             —
          
           
             d
             
               Lactant.
               de
               verâ
               Sap.
            
             l.
             4.
             p.
             374.
             
          
           
             e
             Exod.
             14.
             19
             ,
             20
             ,
             21
             ,
             22.
             
          
           
             f
             Psal.
             68.
             17.
             
          
           
             a
             
               Tertull.
               Adv●…rs
               .
               Judaeos
            
             ,
             p.
             194.
             B
             
          
           
             b
             Gal.
             3.
             19.
             
          
           
             c
             In
             Quarto
             ,
             Lond.
             1610.
             
          
           
             d
             1
             Cro.
             10.
             9.
             
          
           
             a
             Act.
             7.
             38.
             
          
           
             b
             
               Curcell
               .
               Institut
            
             .
             p.
             40
             ,
             41.
             
          
           
             c
             
               Tentam.
               Theol.
            
             p.
             289.
             
          
           
             a
             
               Just.
               Mart.
            
             in
             Apol.
             1.
             p.
             48
             ,
             49.
             
          
           
             b
             
               Tertul.
               de
               Resurrect
               .
               Carn
            
             .
             Sect.
             51.
             p.
             357.
             
             
               J●…sus
               —
               Adam
               novissimus
               ,
               etsi
               sermo
               primarius
               .
            
             And
             
               advers
               .
               Prax.
            
             p.
             509.
             —
             
               Constat
               eum
               semper
               visum
               ab
               Initio
               ,
               Qui
               visus
               fuerat
               in
               fine
               ,
            
             &c.
             
          
           
             c
             
               Le
               Blanc
            
             in
             
               Thesi
               an
               Christus
               sit
               med
               .
               sec.
               nat
               .
               hum
               .
               &
               div
               .
            
             sect
             .
             23.
             p.
             812.
             
          
           
             a
             
               Hil.
               Pict
               .
               de
               Trin.
            
             l.
             4.
             p.
             856
             
          
           
             b
             
               S.
               Athan.
               op
               .
               Vol.
            
             1.
             p.
             86.
             and
             p.
             537.
             
             B.
             
          
           
             c
             Praef.
             ante
             Leges
             Aler.
             di
             ad
             calcem
             Eccl.
             Hist.
             Haymonis
             .
          
           
             d
             
               Aug.
               Epist.
            
             119.
             
          
           
             e
             Numb
             .
             12
             ,
             8.
             
          
           
             a
             Exod.
             33.
             23.
             
          
           
             b
             Exod.
             33.
             14
             
          
           
             c
             Exod.
             24.
             16
             ,
             17.
             
          
           
             a
             Exod.
             24.
             1
             ,
             9
             ,
             10
             ,
             11.
             
               comp
               .
               with
            
             Exod
             .
             19.
             21
             ,
             23.
             
          
           
             b
             Heb.
             12
             ,
             18
             ,
             19
             ,
             20
             ,
             21
             ,
             22
             ,
             23
             ,
             24.
             
          
           
             c
             Ezek.
             9.
             3.
             
          
           
             d
             See
             Ezek.
             c.
             1.
             
             &
             .
             10.
             
          
           
             e
             
               Lactant.
               de
               vera
               sap
            
             .
             l.
             4.
             p.
             376.
             
             
               Aureum
               caput
               bovis
               figuratum
            
             .
          
           
             f
             
               S.
               Hieron
               .
               Commen
               .
               in
            
             4.
             
             Hos.
             
          
           
             g
             Ezek.
             10.
             14.
             
             
               See
               R.
               Sal.
            
             Franco's
             Truth
             springing
             out
             of
             the
             earth
             ,
             p.
             15.
             
          
           
             Ez●…k
             .
             1.
             10.
             
          
           
             a
             
               Lud.
               de
               dieu
               .
               in
               Epist.
               ad
               D.
               Guil.
               Eos
               .
               well
               ,
               inter
               Op.
               doctis
               .
               Medi
               ,
            
             p.
             704.
             
          
           
             c
             
               Pfal
               .
               106.
               19.
               
            
             
               Rom.
               1.
               23.
               
            
          
           
             d
             Jer.
             2.
             11.
             
          
           
             a
             
               S.
               Chrys.
               in
               Hom.
               de
               Nativ
               .
               vol.
            
             5.
             op
             .
             p.
             422.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             *
             
               Maim
               .
               in
               More
               Nev.
            
             par
             .
             3.
             c
             45.
             p.
             475.
             
          
           
             a
             I
             Sam.
             5.
             4.
             
          
           
             b
             
               Moncaeus
               in
               Aar
               .
               purg
               .
               ap
               .
               Crit.
               maj
               .
            
             p.
             4428.
             
          
           
             c
             
               Plutarc
               .
               de
               Iside
            
             ,
             p.
             362.
             
             C.
             
          
           
             *
             
               Philo
               de
               Profugis
            
             .
             p.
             465.
             B.
             C
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             [
             i.
             e.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             d
             
               Maimon
               .
               de
               Fund
               Leg
            
             Sect.
             8.
             p.
             18.
             
             &
             Sect.
             9.
             p.
             20.
             
          
           
             a
             
               Greg.
               Nyssen
               .
               de
               vitâ
               Moysis
               ,
            
             ●…om
             .
             1.
             
             Op.
             p.
             225.
             
          
           
             b
             In
             2.
             
             Praec●…pt
             ,
             p.
             209.
             
               minimè
               —
               sequitar
            
             ,
             &c.
             
          
           
             c
             Ezek.
             1.
             4
             ,
             5.
             &c.
             9.
             3.
             
             &c.
             10.
             3
             ,
             4.
             
          
           
             d
             See
             
               Cuperi
               Harpocr
            
             .
             p.
             15
             ,
             16
             ,
             17.
             
             And
             Porphyry
             ,
             who
             calls
             the
             Sun
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             e
             Psal.
             78.
             60
             ,
             61.
             
          
           
             f
             Psal.
             63.
             2.
             
          
           
             g
             Psal.
             99.
             5.
             
             &
             132.
             7.
             
             Isa.
             60.
             13.
             
          
           
             h
             
               Author
               excerpt
               .
               de
               Trad.
               Hebr.
               in
               .
               Parali●…
               .
               inter
               op
               .
               S.
               Hieron
               .
            
             Tom.
             3.
             p.
             261.
             
          
           
             a
             1
             Pet.
             1.
             12.
             
          
           
             b
             Psal.
             24.
             6.
             
             &
             42.
             2.
             
          
           
             c
             Numb
             .
             10.
             35
             ,
             36.
             1
             
             Sam.
             4.
             7.
             
             &
             6.
             20.
             2
             
             Sam.
             7.
             6.
             
             Psal.
             24.
             7
             ,
             8.
             
             Psal.
             68.
             8
             ,
             25.
             
          
           
             d
             
               Clem.
               Alex
               :
               Strom.
            
             l.
             5.
             p.
             559.
             
          
           
             e
             
               Volkel
               .
               de
               verâ
               Relig.
            
             l.
             5.
             c.
             24.
             
               de
               Idol
            
             .
             p.
             582.
             
          
           
             f
             
               Bell.
               d●…
               Imag.
            
             l.
             2.
             c.
             12.
             
          
           
             a
             See
             
               T.
               G.
               Cath.
               no
               Idol
            
             .
             p.
             205
             ,
             206.
             
          
           
             b
             Psal.
             99.
             5.
             
          
           
             c
             Psal.
             28.
             2.
             
          
           
             d
             Kircher
             in
             Carm.
             ded
             .
             Ars
             magna
             lucis
             &
             umbrae
             —
             cadit
             ad
             Genua
             orientis
             solis
             .
          
           
             *
             Dr.
             Vane
             in
             his
             lost
             sheep
             return'd
             home
             c.
             21.
             p.
             304.
             
          
           
             f
             
               Tertul.
               contr
               .
               Marc.
            
             l.
             2.
             c.
             22.
             p.
             392.
             
             
               Sic
               &
               Cher.
               &
               Ser.
               aurea
               in
               Arcâ
               figuratum
               exemplum
               ,
               certè
               simplex
               ornamentum
               ,
               accommodata
               suggestui
               ,
               longè
               diversas
               habendo
               causas
               ab
               Idoiolatriae
               conditione
               ,
               ob
               quam
               similitudo
               prohibetur
               ,
            
             &c.
             
          
           
             g
             
               T.
               G.
               Cath.
               〈◊〉
               Idol
            
             .
             p.
             20●…
             .
          
           
             a
             In
             Tom.
             1.
             
             
               Op.
               S.
               Hieron
            
             .
             p.
             123
             ,
             124.
             
          
           
             b
             
               Socr.
               Eccl.
               Hift.
            
             p.
             191.
             l.
             3.
             c.
             18.
             
          
           
             c
             See
             
               Epist.
               S.
               Hieron
               .
               ad
               Ripar
               .
               Presbyt
               .
               op
               .
            
             Tom.
             2.
             p.
             118.
             
          
           
             d
             See
             Bishop
             Whites
             Orthod
             .
             Faith.
             p.
             111.
             
             
               Capit.
               Caroli
               Magni
            
             .
             c.
             26.
             p.
             271.
             
             Dr.
             Still
             .
             against
             
               T.
               G.
            
             p.
             710
             ,
             711
             ,
             &c.
             
          
           
             e
             
               In
               Vot●…
               pro
               Pace
            
             ,
             p.
             41.
             
          
           
             a
             Act.
             14.
             8
             ,
             t●…
             13.
             
          
           
             b
             Exod.
             28.
             30.
             
          
           
             a
             
               Philo
               Jud.
               de
               Prosugis
            
             ,
             p.
             466
             B.
             
          
           
             b
             Dr.
             Jackson
             in
             vol.
             3.
             p.
             803.
             
          
           
             c
             
               H.
               Grotius
            
             in
             Exod.
             28.
             4.
             
             And
             Munster
             in
             v.
             5.
             p.
             653.
             
             
               Crit.
               Maj.
            
             
          
           
             d
             Exod.
             28.
             5
             ,
             8.
             a
             Breast-plate
             ,
             an
             Ephod
             ,
             a
             Robe
             ,
             a
             broider'd
             Coat
             ,
             a
             Miter
             —
             a
             Girdle
             ,
             v.
             36.
             a
             Plate
             of
             gold
             .
          
           
             e
             Hosea
             3.
             4.
             
          
           
             f
             LXX
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             i.
             e.
             
               sine
               urim
            
             .
          
           
             g
             
               Doctiss.
               D.
               Spenc.
               in
               Dissert
               .
               de
               Urim
               &
               Thummim
               ,
            
             c.
             5.
             sect
             .
             2.
             p.
             251
             ,
             252
             ,
             253.
             
          
           
             h
             
               S.
               Hier.
               Tom.
               3.
               ad
               Dam.
            
             p.
             117.
             
             
               Seraphim
               .
               sic●…t
               in
               interpret
               .
               nom
               .
               Hebr.
               invenimus
               ,
               Ardor
               aut
               Incendium
               —
               interpretantur
               .
               Tom.
               5.
               p.
               29.
               
               Seraphim
               interpretantur
            
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             [
             not
             the
             LXX
             ,
             who
             in
             Isa.
             6.
             2.
             use
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ]
             
               quod
               nos
               ●…e
               poss●…
               ,
               Incendentes
               seu
               comburent●…s
               .
            
          
           
             i
             
               In
               Judic
            
             .
             c.
             17.
             v.
             4.
             p.
             2123.
             ap
             .
             C.
             M.
             
          
           
             k
             
               S.
               Hi●…ron
               .
               ad
               Marcell
            
             .
             Tom.
             3.
             op
             .
             p.
             72
             ,
             73.
             
          
           
             l
             Exod.
             26.
             31.
             
             With
             Cherubims
             shall
             it
             be
             made
             .
             
               Vers.
               Arab.
            
             With
             Pictures
             .
          
           
             a
             
               S.
               Hieron
            
             in
             Isa.
             6.
             p.
             29.
             
             Tom.
             5.
             op
             .
             
               In
               Cherubim
               ostendit●…r
               Dominus
               ;
               ex
               Seraphim
               ex
               parte
               ostenditur
               ,
               ex
               parte
               celatur
               .
               Idem
               .
               Tom.
               3.
               op
               .
               ad
               Damasum
               Papam
               .
            
             p.
             121.
             
             
               Super
               Cherubim
               sedere
               Deum
               ,
               scriptum
               est
               —
               super
               Seraphim
               verò
               sedere
               Deum
               ,
               nulla
               script
               .
               commemorat
               ,
               &
               ne
               ipsa
               quidem
               Seraphim
               circa
               Deum
               stantia
               ,
               excepto
               present
               .
               loco
               (
               viz.
               Isa.
               6.
               )
               in
               SS
               .
               —
               invenimus
               .
            
          
           
             b
             Exod.
             25.
             18
             ,
             19
             ,
             20
             ,
             21
             ,
             22.
             
          
           
             c
             Levit.
             8.
             8.
             
          
           
             a
             Numb
             .
             2●…
             6
             ,
             8.
             
          
           
             b
             Deut.
             8.
             15.
             
          
           
             c
             Herod
             .
             l.
             2.
             p.
             132.
             
               ●…ic
               .
               de
               Nat.
               Deor.
            
             l.
             1.
             
          
           
             d
             Isa.
             14.
             29.
             
          
           
             e
             
               Abarb.
               Com.
               in
               Leg.
               fol.
            
             305.
             
               ap
               .
               G.
               Moebium
               de
               AEneo
               Serpente
               .
               Exerc.
            
             2.
             c.
             2.
             sect
             .
             11.
             
          
           
             f
             Gages
             Survey
             of
             the
             West-Indics
             ,
             p.
             117.
             
          
           
             g
             
               Herodot
               .
               in
               E●…ter
            
             .
             p.
             132.
             
          
           
             h
             
               See
               Pignor.
               de
               M●…â
               Isiacâ
            
             .
             p.
             23.
             
          
           
             a
             
               Max.
               Tyr.
            
             dissert
             .
             38.
             p.
             373.
             
          
           
             b
             
               Eras.
               Stel.
               ad
               Init.
            
             l.
             1.
             
               de
               Antiq.
               Boruss
               .
               &
               samog
               .
            
          
           
             c
             See
             
               Tertullde
               paescrip
               .
               Her.
            
             c.
             47.
             p.
             220.
             
          
           
             d
             
               Kircher
               in
               Oedip
               .
               synt
            
             .
             18.
             p.
             508
             ,
             509.
             c.
             1.
             
          
           
             e
             Wisd.
             16.
             5
             
             ▪
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             f
             See
             
               Porphyr
               .
               de
               Abstin
            
             .
             l.
             4.
             p.
             155.
             giving
             the
             like
             reason
             for
             the
             worship
             of
             the
             Eg●…ptian
             Hawk
             .
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             g
             
               Diod.
               Sic.
            
             l.
             3.
             c.
             10.
             p.
             143.
             
             See
             
               Max.
               Tyr.
               diss
            
             .
             38.
             p.
             373.
             
          
           
             h
             
               Voss.
               de
               Idol
            
             .
             l.
             9.
             c.
             11.
             p.
             234.
             
          
           
             i
             
               Pignor.
               de
               mensâ
               Isiaca
            
             .
             p.
             24.
             
          
           
             k
             Herod
             .
             l.
             2.
             p.
             132.
             
             A.
             
          
           
             l
             
               Euseb.
               de
               praep
            
             :
             l.
             1.
             c.
             10.
             p.
             41.
             
          
           
             a
             
               Kirch
               .
               Oed.
            
             Tom.
             3
             p.
             160
             ,
             199.
             
          
           
             b
             Macrob.
             l.
             1.
             
             Sat.
             c.
             20.
             p.
             295.
             
          
           
             c
             See
             
             Cartari's
             Imag.
             p.
             156.
             
          
           
             d
             
               Kirch
               .
               Sphinx
               .
               mystagoga
            
             .
             p.
             57.
             
          
           
             e
             
               Eus.
               de
               praep
               .
               Evang.
            
             l.
             1.
             c.
             10.
             
               de
               Phaen.
               Theol.
            
             p.
             41
             ,
             42.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             f
             
               Elucid
               .
               Pseudo
               -
               Anselmi
            
             .
             l.
             1.
             c.
             15.
             p
             ,
             461.
             
             Disc.
             
               Quamdiu
               suer●…nt
               in
               Paradiso
            
             ?
             Mag.
             
               Septem
               [
               al.
               Sex
               ]
               horas
               .
            
          
           
             a
             Mr.
             
             Mede's
             Works
             ,
             p.
             292.
             
          
           
             b
             
               Oëdip
               .
               Egypt
               .
               Synt.
            
             3.
             c.
             4.
             
          
           
             c
             
               Maimon
               .
               More
               Nevochim
            
             .
             par
             .
             2.
             c.
             30.
             p.
             280.
             
          
           
             d
             
               Id.
               ibid.
            
             par
             .
             1.
             c.
             49.
             p.
             73.
             
          
           
             e
             Isa
             ,
             6.
             2
             ,
             6.
             
          
           
             a
             
               Tertull.
               de
               Praescr
               .
               Haer.
            
             p.
             220.
             
             C.
             —
             
               Iftum
               suisse
               serpentem
               cui
               Eva
               ,
               ut
               filio
               Dei
               ,
               crediderat
               .
            
          
           
             b
             
               Id.
               adv
               .
               Val.
            
             c.
             2.
             p.
             251.
             
             Illa
             [
             i.
             e.
             
               Columba
               ]
               a
               primordio
               ,
               Divinae
               Pacis
               Praeco
               .
               I
               lle
            
             [
             i.
             e.
             
               Serpens
               ]
               a
               primordio
               ,
               divine
               Imaginis
               Praedo
               .
            
          
           
             c
             
               Maim
               .
               More
               Nev.
            
             par
             .
             3.
             c.
             45.
             p.
             476.
             
          
           
             d
             
               S.
               Hier.
               in
            
             Isa.
             c.
             6.
             
             Tom.
             4.
             p.
             29.
             
          
           
             e
             
               See
               Doctiss.
               D.
               Spenceri
               Diss.
               de
               ur
               .
               &
               Thum.
            
             p.
             16
             ,
             17
             ,
             18.
             
          
           
             f
             Levit.
             8.
             8.
             
          
           
             a
             I
             Sam.
             23.
             11
             ,
             12.
             
             
               The
               Lord
               said
            
             ,
             [
             by
             the
             Ephod
             ]
             
               he
               will
               descend
               ,
               —
               they
               will
               deliver
               ye
               up
               .
            
          
           
             *
             See
             ,
             notwithstanding
             Dr.
             
               Spencer
               .
               Dissert
               .
               de
               ur
               .
               &
               Thum.
            
             p.
             34
             ,
             &c.
             
          
           
             b
             Exod.
             28.
             1
             ,
             2
             ,
             3
             ,
             4
             ,
             5
             ,
             6.
             
          
           
             c
             Numb
             21.
             8.
             
             
               Ar.
               Mont.
               vers
               .
               Fac
               Tibi
               Saraph
               .
            
          
           
             a
             Numb
             .
             21.
             8.
             
             Lxx.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Ar.
               Mont.
               super
               vexillum
            
             .
          
           
             b
             Joh.
             3.
             14.
             
          
           
             c
             
               D.
               Jackson
            
             ,
             vol.
             2
             p.
             916
             ,
             917
             ,
             &c.
             
          
           
             *
             
               Marius
               ap
               .
               Moëb
               .
               de
               AEn
               .
               Serp.
               Ex.
            
             2
             ,
             e.
             2.
             
             Sect.
             15.
             —
             
               Atque
               ità
               lignum
               ●…oc
               Crucis
               gessisset
               figuram
               ,
               sicuti
               Christi
               〈◊〉
               Typum
               gessit
               hic
               S●…rpens
               .
            
          
           
             d
             Wisd.
             16.
             7.
             
             See
             
               Chald.
               Par.
            
             in
             Num.
             21.
             8.
             
             
               He
               shall
               recover
               if
               he
               direct
               his
               heart
               to
               the
               Word
               of
               the
               Lord.
            
             Targ.
             Hieros
             .
             —
             
               If
               he
               lift
               his
               face
               to
               his
               Father
               in
               the
               Heavens
               .
            
          
           
             a
             
               Diod.
               Sic.
            
             l.
             1.
             
             Bibl.
             c.
             75.
             p.
             66.
             
          
           
             b
             
               AEl
               .
               var.
               Hist.
            
             l.
             14.
             c.
             34.
             
          
           
             c
             See
             
               LXX
               ,
               &
               Scalig.
               de
               Emend
               .
               Temp.
            
             l.
             7.
             p.
             654.
             
          
           
             *
             Consider
             Exod.
             24.
             7.
             
          
           
             a
             Grot.
             in
             Heb.
             9.
             4.
             p.
             4268.
             in
             
               M.
               C.
            
             
          
           
             b
             Joseph
             .
             8.
             2.
             
          
           
             c
             King.
             8.
             9.
             
          
           
             d
             2
             Chron.
             5.
             10.
             
          
           
             e
             Exod.
             16.
             33.
             
          
           
             f
             Numb
             .
             17.
             10.
             
          
           
             g
             Heb.
             9.
             3
             ,
             4.
             
          
           
             h
             Judg.
             18.
             12.
             
          
           
             i
             1
             Sam.
             28.
             6.
             
          
           
             a
             
               Diod.
               Sic.
            
             l.
             1.
             c.
             87.
             p.
             76.
             
          
           
             *
             Psal.
             119.
             142
             ,
             151.
             
          
           
             *
             Psal.
             19.
             7.
             
          
           
             *
             Psal.
             119.
             96.
             
          
           
             b
             Ecclus.
             33.
             3.
             
             Sec.
             Vers.
             LXX
             .
             c.
             36.
             3.
             
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             c
             
               Scal.
               de
               Emend
               .
               Temp.
            
             p.
             654.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             h.
             e.
             
               tanquam
               urim
               &
               Thummim
            
             .
          
           
             c
             Joh.
             1.
             17.
             
          
           
             d
             Deut.
             33.
             8.
             
          
           
             e
             
               Munster
               in
            
             Exod.
             28.
             
               de
               urim
               &
               Thummim
               Quales
               fuerint
               Res
               ,
               nemini
               mortalium
               constat
               .
            
          
           
             a
             Josh.
             5.
             13
             ,
             14
             ,
             15.
             
          
           
             b
             See
             
               Hen.
               Valesii
               not
               .
               in
               Euseb
               .
               Eccl.
               Hist.
            
             l.
             1.
             c.
             2.
             p.
             7.
             
          
           
             d
             
               Usher
               in
               Annal
               .
               vet
               .
               Testam
               .
            
             p.
             21.
             
             
               Ed.
               Paris
            
             .
          
           
             a
             See
             
               Bisterfeld
               .
               contr
               .
               Crell
            
             .
             l.
             1.
             
             Sect.
             2.
             c.
             30.
             p.
             298.
             
          
           
             b
             Psal.
             17.
             15.
             
          
           
             c
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             d
             1
             Kings
             8.
             3
             ,
             4
             ,
             5
             ,
             6
             ,
             7
             ,
             8
             ,
             9
             ,
             10
             ,
             11.
             
          
           
             e
             1
             King.
             8.
             12
             ,
             13.
             
          
           
             f
             2
             Chron.
             6.
             1.
             
          
           
             g
             2
             Chron.
             5.
             13.
             
          
           
             h
             Matt.
             17.
             5.
             
          
           
             i
             1
             King.
             9.
             2.
             
          
           
             k
             1
             King.
             3.
             5.
             
          
           
             l
             1
             King.
             19.
             8
             ,
             10
             ,
             14
             ,
             15.
             
          
           
             m
             S.
             Hieron
             .
             Tom.
             5.
             oper
             .
             fol.
             211.
             
             D.
             
          
           
             n
             Isai.
             6.
             1
             ,
             2
             ,
             3
             ,
             4.
             
          
           
             o
             John
             12.
             41.
             
          
           
             p
             See
             Ezek.
             10.
             18.
             c.
             11.
             23.
             
          
           
             q
             
               Cippi
               Hibraici
            
             .
             p.
             24.
             
          
           
             r
             
               Pseudo
               .
               Anselmi
               Elucidar
            
             .
             c.
             24.
             p.
             476.
             
          
           
             a
             See
             
               Othon
               .
               Lex
               .
               Rabbin
            
             .
             p.
             476
             ,
             477.
             
          
           
             b
             Dan.
             7.
             9
             ,
             to
             15.
             
          
           
             c
             
               S.
               Hier.
               in
               Dan.
            
             p.
             587.
             
             Also
             
               Euseb.
               in
            
             l.
             1.
             c.
             2.
             
             
               Eccl.
               Hist.
            
             p.
             10.
             
          
           
             a
             See
             
               Jos.
               Scal.
               de
               Emend
               .
               Temp.
            
             l.
             7.
             p.
             654.
             and
             1.
             
             Mach.
             9.
             27.
             
          
           
             *
             See
             
               Light.
               Harm
            
             .
             1.
             35.
             
          
           
             b
             See
             
               Greg.
               Nyss.
               contra
               A.
               pollin
               .
               op
               .
               Tom.
            
             3.
             p.
             287.
             
             &
             
               Procl
               .
               ad
               Armen
            
             .
             p.
             17
             ,
             18.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &c.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             c
             Act.
             7.
             44.
             
          
           
             d
             Hebr.
             8.
             5.
             
          
           
             e
             
               Clom
               .
               Alex.
               strom
            
             .
             4.
             p.
             528.
             
          
           
             f
             
               G●…g
               .
               Nyssen
               .
               Tom.
            
             1.
             
               d●…
               vitâ
               Moysis
            
             ,
             p.
             225.
             
          
           
             a
             Comp.
             Psal.
             132.
             8.
             with
             2
             Chron
             ,
             6.
             41
             :
          
           
             b
             
               Castal
               .
               in
            
             Psal.
             132.
             6.
             
               hujus
               loci
               sententiam
               non
               Intelligo
            
             .
          
           
             c
             
               Hilar.
               Picta
               .
               in
            
             Psal.
             131.
             1.
             e.
             132.
             p.
             1051.
             
          
           
             d
             2
             Sam
             :
             6.
             
          
           
             e
             Heb.
             7.
             14.
             
          
           
             a
             Joh.
             1.
             14.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             the
             same
             in
             sense
             and
             almost
             in
             sound
             with
             Shachan
             he
             dwelt
             ,
             whence
             Shechinah
             .
          
           
             b
             Comp.
             Josh.
             4.
             7.
             and
             Matt.
             3.
             13.
             
          
           
             c
             Joh.
             1.
             32
             ,
             33.
             
          
           
             d
             See
             
               Daill
               .
               de
               Dion
               .
               Ar.
            
             p.
             165.
             
          
           
             e
             Matt.
             17.
             5.
             
             Mark.
             9.
             7.
             2
             
             Pet.
             1.
             16
             ,
             17.
             18.
             
          
           
             f
             
               Clem.
               Alex.
               strom
            
             .
             7.
             p.
             702.
             
             C.
             
          
           
             g
             Psal.
             132.
             8.
             and
             Psal.
             105.
             4.
             seek
             the
             Lord
             and
             his
             strength
             .
             al.
             his
             Ark
             ,
             or
             Face
             .
          
           
             *
             Heb.
             10.
             20.
             
          
           
             a
             See
             
               Cyr.
               Alex.
               Sc●…l
               .
               de
               Incarn
               .
               ap
               .
               Concil
               .
               Ephes.
               prim
               .
            
             c.
             17.
             p.
             960.
             
          
           
             b
             See
             
               Hil.
               Pictav
               .
               de
               Trin.
            
             l.
             4.
             p.
             152
             ,
             153
             ,
             154.
             
          
           
             c
             
               Hil.
               Pi●…
            
             .
             p.
             154.
             
             See
             
               Concil
               .
               Max.
            
             Tom.
             5.
             p.
             349.
             c.
             d.
             Tom.
             1●…
             p.
             361.
             e.
             
          
           
             d
             Joh.
             5.
             
             3●…
             .
          
           
             a
             
               Vide
               Concil
               .
               Max.
            
             Tom.
             7.
             p.
             310.
             e.
             p.
             875.
             a.
             Tom.
             1.
             619.
             b.
             622.
             a.
             S.
             Athan.
             v.
             1.
             p.
             53.
             d.
             p.
             90.
             d.
             p
             94.
             c.
             p.
             72.
             d.
             p.
             619.
             b.
             p.
             622.
             a.
             
          
           
             b
             Isa.
             c.
             2.
             v.
             18
             ,
             20.
             
             Zeph.
             2.
             11.
             
             Zach.
             13.
             2.
             
          
           
             c
             See
             Athan.
             vol.
             1.
             p.
             102.
             e.
             
          
           
             d
             Prod.
             of
             Eg.
             p.
             65
             ,
             66.
             
          
           
             e
             
               S.
               Hieron
            
             .
             Tom.
             5.
             fol.
             158.
             a.
             
          
           
             f
             Athan.
             vol.
             1.
             p.
             89.
             c.
             and
             p.
             165.
             a.
             
          
           
             g
             
               S.
               Hieron
            
             .
             in
             Isa.
             p.
             6.
             
          
           
             h
             Isa.
             19.
             1.
             
          
           
             i
             See
             
               Hilar.
               Pict
            
             .
             l.
             1.
             
               de
               Trin.
            
             p.
             154.
             a.
             b.
             c.
             
          
           
             k
             Hebr.
             1.
             3.
             
          
           
             l
             Revel
             .
             1.
             5.
             c.
             3.
             14.
             
          
           
             m
             Act.
             3.
             26.
             compared
             with
             2
             Sam.
             6.
             11
             ,
             12.
             and
             Psal.
             133.
             3.
             
          
           
             a
             See
             
               Greg.
               Nyssen
               .
               de
               vitâ
               Moysis
               .
            
             Tom.
             1.
             p.
             225.
             
          
           
             b
             Rom.
             3.
             25.
             
          
           
             c
             1
             Joh.
             2.
             2.
             
          
           
             d
             S
             Hier.
             in
             Ezek.
             Op.
             Tom.
             5.
             p.
             540.
             
          
           
             e
             Seventy
             in
             Ezek.
             43.
             14.
             
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             —
          
           
             *
             S.
             Joh.
             2.
             19
             ,
             21.
             
          
           
             f
             1
             Sam.
             4.
             10
             ,
             11.
             
          
           
             g
             Acts
             7.
             55.
             
          
           
             h
             
               Conc.
               Const
               :
               7.
               
               Oec
               .
               ap
               .
               Cap.
               Caroli
               Magni
               .
            
             p.
             47.
             
          
           
             i
             Rev.
             19.
             13.
             
          
           
             k
             Ver.
             6.
             
          
           
             l
             Ver.
             16.
             
          
           
             m
             V.
             11
             ,
             12.
             
             See
             c.
             22.
             
          
           
             a
             
               Virg.
               AEn
            
             .
             12.
             
             
               Illi
               ad
               surgentem
               conversi
               lumina
               Solem.
            
             —
          
           
             *
             
               Lucian
               in
               Necyom
            
             .
             p.
             159.
             
          
           
             *
             See
             
               Cuperi
               Harpocrat
            
             .
             p.
             101.
             
          
           
             *
             
               S.
               Aug.
               cont
               .
               Faustum
            
             .
             l.
             20.
             c.
             5.
             
             
               Ad
               Solis
               gyrum
               vestra
               oratio
               circumvolvitur
               .
            
          
           
             b
             LXX
             .
             in
             Psal.
             68.
             33.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             —
          
           
             c
             See
             
               Damase
               .
               de
               Fide
               Orth.
            
             l.
             3.
             c.
             13.
             p.
             311
             ,
             312.
             
          
           
             *
             P.
             Sterry
             in
             Serm.
             on
             Rev.
             1.
             7.
             p.
             11.
             
          
           
             a
             
               Ap.
               Cloppenburg
               .
               Gangren
               .
               Anab.
            
             p.
             281
             ,
             282.
             
          
           
             a
             See
             
               Vorst
               .
               de
               De●…
               .
               Disp.
            
             3.
             p.
             22.
             
             &
             
               Not.
               ad
               Disp.
            
             3.
             p.
             215
             ,
             &c.
             
             &
             
               Elucid
               .
               Pseudo-Ans
            
             .
             c.
             3.
             p
             458.
             
             
               D.
               ubi
               habitat
               Deus
               ?
               M.
               quamvis
               ubique
               potentialiter
               ,
               tamen
               in
               Intellectuaii
               Coelo
               substantialiter
               :
            
          
           
             b
             See
             Mr.
             Mede's
             Works
             ,
             p.
             438.
             
          
           
             a
             Cath.
             no
             Idol
             .
             p.
             367.
             
          
           
             b
             Gen.
             48.
             16.
             
          
           
             c
             Pag
             123.
             in
             Expos.
             of
             1.
             
             Command
             .
          
           
             d
             
               Catech.
               ad
               Parochos
               ,
               in
            
             1.
             
             Praec
             .
             p.
             390.
             
          
           
             a
             Lond.
             1642.
             
          
           
             b
             
               T.
               G.
            
             Cath.
             no
             Idol
             .
             p.
             59.
             
          
           
             c
             
               Miss
               .
               Rom.
               Par.
            
             1660.
             p.
             222.
             
          
           
             a
             
               Crell
               .
               Eth.
            
             p.
             329.
             
               de
               Idol
               .
               minor
               est
               rerum
               auditarum
               aut
               lectarum
               ,
               quam
               visarum
               vis
               .
            
          
           
             b
             Deut.
             4.
             12.
             
          
           
             a
             
               Cat.
               cont
               .
               Trid.
               in
            
             1.
             al.
             2.
             praec
             .
             p.
             396.
             
          
           
             b
             S.
             
               Hieron
               .
               in
            
             Ezek.
             c.
             16.
             p.
             425.
             
             
               Nos
               autem
               —
               unam
               v●…neramur
               Imaginem
               .
               Quae
               est
               Imago
               invisibilis
               &
               omnipotentis
               Dei.
               
            
          
           
             a
             Heb.
             1.
             3
             ,
             6.
             
          
           
             b
             Cap.
             
               c.
               Magni
            
             .
             p.
             767.
             
          
           
             c
             
               Pet.
               Cat.
            
             p.
             119.
             
             
               Orais
               .
               devote
               en
               Oyant
               la
               Messe
               .
               —
               ô
               Corps
               sacre
               de
               Jesus
               ,
               —
               jevous
               adore
               avec
               tant
               de
               reverence
               qu'il
               est
               possible
               —
               &c.
               
            
          
           
             d
             
               Les.
               Litan
               .
               de
               S.
               Sacr.
            
             p.
             295.
             
             
               Panis
               Omnipotentis
               verbi
               verbo
               caro
               factus
               miserere
               nobis
               .
            
          
           
             e
             Bp.
             ush
             .
             Ser.
             p.
             38
             ,
             39.
             
          
           
             f
             
               Agobar
               .
               in
               libr.
               contra
               Eor
               .
               superstit
               .
               Qui
               Pict
               .
               &
               Imagin
               .
               Sanctorum
               adorationis
               obsequium
               deferendum
               putarunt
               .
            
             p.
             221.
             
          
           
             g
             
               Baluz
               .
               not
               .
               ad
               Agobard
               .
            
             p.
             88
             ,
             89.
             
          
           
             a
             
               See
               de
               statu
               Eccl.
               Grae.
               hod
               .
            
             p.
             41
             ,
             44
             ,
             45.
             
          
           
             b
             
               Ogilby
               in
               Affrica
            
             .
             p.
             654
             
          
           
             a
             See
             
               Codign
               .
               de
               Rebus
               Abassin
            
             .
             l.
             1.
             c.
             35.
             
               de
               Sacram.
               Abass
            
             .
             p.
             212
             ,
             &c.
             
          
           
             b
             Regin
             .
             l.
             1.
             
               de
               Eccl.
               Disc.
               Const.
            
             60.
             p.
             53.
             
               observandum
               est
               ut
               mensa
               Christi
               ,
               id
               est
               ,
               altare
               ubi
               corpus
               domini
               cum
               consecratur
               ,
            
             &c.
             
               cum
               omni
               veneratione
            
             [
             not
             
               cultu
               ]
               honoretur
            
             ,
             &c.
             
               nibilque
               saper
               eo
               ponatur
               nisi
               capsae
               cum
               sanctorum
               Reliquiis
               ,
               &
               Quatuor
               Evangelia
               .
               Baluz
               .
               not
               .
               ad
               L●…c
               .
               Regin
               .
            
             p.
             549.
             
               videtur
               ergo
               prohibere
               ne
               Imagines
               super
               altare
               ponantur
               in
               quo
               Corpus
               dominicum
               consecratur
               .
            
          
        
         
           Notes for div A64364-e100810
           
             a
             
               Plutarch
               .
               de
               Procreat
               .
               Anim.
            
             p.
             1012.
             
             
               Ed
               ,
               Franc.
            
             
          
           
             b
             See
             
               Plutare
               .
               de
               Placit
               .
               Philos.
            
             l.
             1.
             c.
             3.
             p.
             876.
             
             &
             
               Plotin
               ▪
            
             l.
             8.
             
             Enn.
             1.
             
             &
             
               Chalcid
               .
               in
            
             Tim.
             p.
             396.
             
               juxta
               Platone●…
               bona
               sua
               Dei
               ,
               tanquam
               patris
               liberalitate
               ,
               collata
               sunt
               :
               mala
               vero
               matris
               sylvae
               viti●…
               cohaeserunt
               .
            
          
           
             a
             
               Plat.
               Tim.
            
             p.
             33.
             
             
               Min.
               in
               Octav.
               Platoni
               ,
               in
               Timaeo
               ,
               Deus
               est
               ipso
               nomine
               mundi
               Parens
               .
            
          
           
             b
             
               Plato
               in
               Timaeo
            
             .
             p.
             30.
             
          
           
             c
             
               Chald.
               Or.
            
             p.
             70.
             under
             the
             seven
             Planets
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Psell.
               Summar
               .
               Dogm
               .
               Chald.
            
             p.
             111.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             d
             See
             
               Timaeum
               de
               An.
               Mundi
            
             ,
             p.
             95.
             
             
               Ed.
               Serr
            
             .
          
           
             e
             See
             
               Jamblic
               .
               de
               vit
               â
               Pythag.
            
             c.
             28.
             p.
             138
             ,
             139.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             There
             stop
             ,
             if
             you
             will
             read
             that
             place
             right
             ,
             &
             then
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             read
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             not
             with
             Arcerius
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             a
             R.
             
               Tar.
               ap
               .
               Capell
               .
               in
               Orat
               :
               de
               Nom.
               Jebad
               calc
               .
               Crit.
            
             p.
             698.
             
          
           
             a
             Mercer
             in
             Gen.
             11.
             4.
             
          
           
             b
             See
             
               Bochart
               .
               in
               Can.
            
             l.
             1.
             c.
             20.
             p.
             491.
             
          
           
             c
             
               Arr.
               in
               Epict.
            
             l.
             2.
             c.
             7.
             p.
             186.
             
          
           
             a
             
               Plotin
               .
               Ennead
            
             ,
             5.
             l.
             1.
             c.
             6.
             
          
           
             a
             See
             
               M.
               Thorndike's
               Epil
            
             .
             part
             3.
             p.
             291.
             
          
           
             b
             See
             Arrian
             :
             in
             Epict.
             l.
             4.
             c.
             4.
             p.
             387.
             
          
           
             c
             
               Pletho
               in
               Orac
               .
               Mag.
            
             p.
             49.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             d
             
               C.
               C.
               S.
               Tract
               .
               de
               Sp.
               Sancto
               .
            
             p.
             4.
             
             
               Sp.
               S.
               —
               tota
               collectio
               spirituum
               Sanctorum
               .
            
          
           
             a
             Plato
             in
             
               Tim●…o
               de
               An.
               Mundi
            
             .
             p
             95.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             b
             Plato
             in
             Timaeo
             .
             p.
             30.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             c
             Plato
             in
             Timaeo
             .
             p.
             92.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             
          
           
             d
             
               De
               An.
               Mundi
            
             .
             p.
             105.
             
          
           
             e
             Plato
             in
             Timaeo
             .
             p.
             33.
             
          
           
             f
             
               Orac.
               Mag.
               Zor
            
             .
             p.
             46
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             a
             
               Plotin
               .
               Enn.
            
             5.
             l.
             1.
             c.
             7.
             
          
           
             b
             Plato
             in
             Timaeo
             .
             p.
             92.
             
               &
               de
               Animâ
               mundi
            
             .
             p.
             94.
             
          
           
             c
             In
             Chap.
             14.
             of
             Shech
             .
          
           
             a
             
               De
               Animâ
               mundi
            
             p.
             105.
             
             See
             
               Plut.
               de
               An.
               Procr
            
             .
             p.
             1014.
             
          
           
             b
             Plato
             in
             Timaeo
             .
             p.
             30.
             &
             p.
             53.
             
          
           
             c
             
               Hierocles
               de
               Providentiâ
            
             .
             p.
             6.
             
          
           
             d
             Grotius
             in
             
               Sent.
               Philos.
               de
               Fato
            
             .
             p.
             20.
             
          
           
             e
             
               Hierocl
               .
               de
               Prov.
            
             p.
             8.
             
          
           
             a
             
               Plut.
               de
               Procr
               .
               An.
            
             p.
             1014.
             
          
           
             b
             Theodo●…
             .
             l.
             2
             :
             
               de
               Cur.
               Graec.
               Affect
            
             .
          
           
             c
             See
             Hierocli●…
             l.
             
               de
               Provid
            
             .
             p.
             8.
             
          
           
             d
             
               Plato
               in
               Timaeo
               de
               An.
               Mundi
               ,
            
             p.
             94
             ▪
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             Ibid.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             *
             
               Plato
               in
               Timaeo
            
             ,
             p.
             30.
             of
             the
             Demiourgus
             ,
             that
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             e
             
               Plut.
               de
               Procr
               .
               An.
            
             p.
             1014.
             
             B.
             
          
           
             *
             
               Plato
               in
               Tim
               :
               de
               An.
               Mundi
               ,
            
             p.
             94.
             
          
           
             f
             Heb.
             11.
             3.
             
             Wisd.
             11.
             17.
             
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             g
             2
             Mac.
             7.
             28.
             
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             LXX
             .
             The
             saying
             of
             the
             Hebrew
             Mother
             of
             the
             seven
             Sons
             to
             the
             youngest
             of
             them
             ready
             to
             suffer
             by
             Antiochus
             .
          
           
             a
             Cited
             by
             Fuller
             in
             Misc.
             1.
             4.
             c.
             13.
             
          
           
             *
             Exod.
             6.
             3
             ,
             to
             v.
             9.
             
          
           
             b
             
               Plut.
               de
               Iside
            
             .
             p.
             381
             ,
             382.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             *
             
               Plutarch
               .
               de
               Animae
               procr
            
             .
             p.
             1027.
             
             F.
             
          
           
             c
             H●…sych
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             d
             
               Plut.
               de
               Plac
               :
               Phil.
            
             c.
             3.
             p.
             878
             
               Sext.
               Empir
               .
               cont
               .
               Math.
            
             p.
             367.
             
          
           
             a
             See
             
               Jambl.
               de
               vitâ
               Pythag.
            
             c.
             28.
             p.
             138.
             
             
               Macr.
               de
               Somn.
               Scip.
            
             l.
             1.
             c.
             6.
             
          
           
             b
             〈◊〉
             in
             Hier.
             A●…r
             .
             Carm.
             
          
           
             *
             See
             
               Hier.
               in
               Carm.
               Pyth.
            
             p.
             231.
             
             &
             
               Sext.
               Empir
               .
               adv
               .
               Mathem
               .
            
             c.
             20.
             
          
           
             *
             See
             
               Not.
               in
               Hier.
               Carm.
               Pyth.
            
             p.
             377.
             
          
           
             *
             
               Hier.
               in
               Carm.
               Pyth.
            
             p.
             229
             ,
             230.
             
          
           
             a
             See
             Strab.
             l.
             16.
             
             Geograp
             .
             p.
             757.
             
             
               Athen.
               Delpn
            
             .
             1.
             2.
             p.
             44.
             l.
             7.
             c.
             5.
             p.
             278.
             
             
               Jambl.
               de
               vitâ
               Pythag.
            
             c.
             3.
             p.
             32
             ,
             33.
             
             
               Sext.
               Empir
               .
               adv
               .
               Mathem
               .
            
             p.
             367.
             
          
           
             b
             
               Laert.
               in
               Proaem
            
             .
             p.
             1.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &c.
             
          
           
             c
             Ch
             9.
             p.
             165.
             
          
           
             a
             
               Plat●…
               in
               Timaeo
            
             ,
             p.
             37.
             
          
           
             b
             Gen.
             1.
             31.
             
          
           
             *
             Gen.
             1.
             
             〈◊〉
             .
          
           
             c
             
               S.
               Aug.
               Retract
            
             .
             l.
             1.
             c.
             1.
             p.
             4.
             
             
               Ed.
               Par.
            
             1677.
             
             Iturus
             ,
             
               autem
               ,
               quam
            
             Rediturus
             ,
             
               dixissem
               securiùs
               ,
               propter
               eos
               qui
               putant
               Animos
               humanos
               pro
               meritis
               peccatorum
               suorum
               de
               coelo
               lapsos
               sive
               dejectos
               ,
               in
               corpora
               ista
               detrudi
               .
            
          
           
             a
             Sir
             T.
             Roe's
             Voyage
             ,
             p.
             440.
             
          
           
             b
             
             Tavernier's
             Voy.
             part
             .
             2.
             p.
             166.
             
          
           
             *
             See
             Mr.
             Thorndike's
             Weights
             and
             Meas
             .
             Chap.
             23.
             p.
             168.
             
          
           
             a
             Plato
             in
             Timaeo
             .
             p.
             22.
             —
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             —
          
           
             b
             
               Gabr.
               Sion
               .
               de
               Urb.
               &
               Mor.
               Orient
               .
            
             c.
             14.
             p.
             76
             ,
             77.
             
             
               Hanc
               ult
               .
               partic
               .
               directè
               contra
               Christianos
               protulit
               ,
            
             &c.
             
          
           
             a
             See
             
               T.
               S.
            
             of
             the
             Relig.
             of
             the
             Turks
             ,
             p.
             53.
             
          
           
             b
             Mr.
             Vernon
             in
             his
             Letter
             from
             Smyrna
             ,
             in
             Oldenburg's
             Transact
             .
             N.
             124.
             p.
             579.
             
          
           
             c
             Gabr.
             Sion
             .
             ubi
             supra
             .
          
           
             d
             Busbequius
             ,
             Epist.
             1.
             p.
             53.
             
          
           
             a
             
               Patricides
               ap
               .
               Hott
               .
               Hist.
               Orient
               .
            
             p.
             254.
             
          
           
             b
             
               Tavern
               .
               Rel.
            
             of
             the
             Seragl
             .
             c.
             12.
             p.
             64.
             
          
           
             c
             
               Benj.
               Itiner
            
             .
             p.
             
               60.
               —
               religiosè
               colentes
            
             .
             —
          
           
             d
             
               Euthym.
               Zigab
            
             .
             p.
             14.
             
          
           
             *
             Zigab
             .
             ibid.