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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A59784	An ansvver to a discourse intituled, Papists protesting against Protestant-popery being a vindication of papists not misrepresented by Protestants : and containing a particular examination of Monsieur de Meaux, late Bishop of Condom, his Exposition of the doctrine of the Church of Rome, in the articles of invocation of saints, and the worship of images occasioned by that discourse.	Sherlock, William, 1641?-1707.	1686 (1686)	Wing S3259; ESTC R3874	97,621	118

Answerers way of proceeding which I reduced to Four Heads 1. That the Answerer in some Points owns the Doctrine which he has Represented to be the Faith of a Roman-Catholick to be the established Belief of the Church of England This I proved not to be true by a particular Examination of those instances he gave 2. He charges the Answerer with appealing from the definitions of their Councils and sense of their Church to some expressions found in old Mass-Books Rituals c. This I showed also that the Answerer has not done 3. That he appeals from the Declarations of their Councils and sense of their Church to some external action as in case of respect shewn to Images and Saints upon which from our external adoration you are willing to conclude us guilty of Idolatry Whereas he thinks we must not judg of these actions without respect to the intention of the Church who commands them and of the person who does them 4. That he appeals from their Councils and sense of their Church to the sentiments of their private Authors These Objections I answered at large in my Reply but he has returned not one word to any of them excepting the third and how he has answered that you have already heard This is the new way of answering Books a la-mode of Rome but the greatest Wits can do no more than the Cause will bear tho a little prudence would teach men to say nothing in such a Cause as will admit of no better a defence FINIS ERRATA PAge 2. l. 32 for seem r. been p. 5. l. 24. for Bulgradus r. Busgradus p. 26. l. 32. dele to p. 27. l. 27. for fine r. fierce p. 35. l. 14. for keep r. help l. 34. for you r. them p. 100. l. 17. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 110. l. 13. for 2ly r 3ly The Pages mistaken from 58. to 73. Pap. P. 12. Papists Protesting c. p. 17. P. 1● Reply p. 4. P. 23. P. 20. P. 21. Pag. 5. Card. Bona's Letter Papists Protest p. 29. Condom ' s Expos p. 51. Condom ' s Expos p. 51. Pag. 4. Pag. 4. See a late Tract of the Object of Religious Worship Pag. 6. Papist misrepresented p. 3. Ed. 2. Bellarm. de sanct beatit l. 1. c. 20. c. 18. Pag. 6. Papists Protest p. 33. Pag. 35. p. 35● See D. Stillingfleet's defence of the discourse concerning Idolatry p. 216. c. St. Aug. de civit Dei p. 8. c. 27. Pag. 9. Pag. 6. Nam si propterea Subsidiis sanctorum uti non liceat quod unum patronum habemus Jesum Christum nunquam id commisisset Apostolus ut se Deo tanto studio fratrum viventium precibus adjuvari vellet neque enim minus vivorum preces quam eorum qui in Coelis sunt sanctorum deprecatio Christi Mediatoris gloriam dignitatem immi●uerent Catech. Rom. part 3. Tit. de cultu vener sanct Heb. 4. 14. Heb. 7. 16. 26. Heb. 9. 24. Heb. 7. 25. Pag. 4. Contemplations on the life and Glory of holy Mary p. 24. Ibid p. 5. Luke 11. 27. Matth. 12. 46. c. Luke 2. 48. 49. John 2. 3 4. Pag. 7. Pag. 9. Pag. 9. Pag. 9. See Dr. Stillingfleet's Defence of the Discourse of Idolatry p. 466 c. 1 King 18. 27. Pontif. in Bened nov erucis Psalm 135. 15 16 17. Vasquez D●sp 106. c. 1. Pag. 9. See Dr. Stillingst Defence of the Disc. of Idol p. 703 c. And several Conferences between a Romish Priest c. p. 211 c. Durand in Sent. 3. Dist. 9. q. 2. Vasquez Disp. 106. c. 1. Idem Disp. 108. c. 3. C. 9. Disp. 109. c. 1. Bellarm. de Cultu Imag. l. 2. Pag. 5. Greg. de Valent de Idolol l. 2. c. 7. Cajent in Aq. 3 p. q. 25. art 3. Suarez Disp. 54 Sect. 4. De Natura deorum l. 1. c. 27. Max. Tyrius dissert 38. See Dr. Stillingfleet's Defence of the Discourse of Idolatry p. 466 c. Dio Chrys. Orat. 12. St. Aug. in Psal. 113. Arnob l. 6. Aug. Ep. 119. c. 11. Arn. l. 1. Caesar de Bell● Civ l. 2. Ovid. Fast. 4. Exod. 32. 1. See Dr. Stillingfl Defence of Disc. of Idolatry p. 747 c Isa. 44. 10 15 17. Deut. 4. 15. Isa. 40. 18 27. Acts. 17. 29. Tertul de Idolo c. 4. Wisdom c 14. v. 15. c. 13. v. 6. Levit. 19. 4. Psalm 13515. Rom 1. 23. 1 King 12. 28. 1 King 16. 31 32. 1 King 18 21. 2 King 10. 16. Isa. 40. 18 19 c. Arnob. l. 6. Psal. 135. 18. Joh 4. 21 23 24. Papists protesting c. p. 27. P. ●8 Exposition P. 3● P. 37. Doctrines and Practises of the Church of Rome truly represented p. 6. Ed. 2. Bulla Pii quarti super confirm Concil Trid. Reflect p. 7. Reply p. 44. Papists Prot. p. 25 Reflect p 8. Reply p. 47. Refl p. 8 9. Rep. p. 49 c Refl p 15 16 Reply p. 55. Ibid. p. 58. P. 61. P. 63. P. 67.

his House So that there is no need to find any Hole as the Protestor speaks to get out at with the Altar for that was never in yet as far as this Controversy is concerned and therefore I am like to make no breach for him to follow at with his Image Nor does any Man kneel to the Sacrament but only receive the Sacrament kneeling and if he cannot distinguish between an Act of Worship to the Sacrament and a devout Posture of receiving it yet the meanest Son of the Church of England can Why does he not as well say that when we kneel at Prayers we worship the Common-Prayer Book which lies before us and out of which we read as that we worship the Bread when we receive and eat it with devout Passions upon our Knees But to return to the Exposition 2. I observe that there is a great difference between a memorative Sign and the Representation of an Image both of them indeed excite in us the remembrance of something but in such different manners as quite alter the nature of them It is necessary to take notice of this because I find Monsieur de Meaux and after him the Representer very much to equivocate in this Matter it is a very innocent thing to worship God or Christ when any natural or instituted Sign brings them to our minds even in the presence of such a Sign As if a Man upon viewing the Heavens and the Earth and the Creatures that are in it should raise his Soul to God and adore the great Creator of the World or upon the accidental sight of a natural Cross should call to mind the Love of his Lord who died for him and bow his Soul to him in the most submissive Adorations because I say this is very innocent the Bishop would perswade his Readers that this is the only use they make of Images to excite in us the remembrance of those they represent and mightily wonders at the little justice of those who treat with the term of Idolatry that religious Sentiment which moves them to uncover their Heads or bow them before the Image of the Cross in remembrance of him who was crucified for the Love of us And that it is sufficient to distinguish them from the Heathen Idolaters That they declare that they will not make use of Images but to raise the mind towards Heaven to the end that they may there honour Jesus Christ or his Saints and in the Saints God himself who is the Author of all Sanctity and Grace Now it is certain an Image will call to our remembrance the Person it represents as the presence of the Person himself will make us remember him but this vastly differs from a meer memorative Sign For the use of Images in the Church of Rome is not primarily for Remembrance but for Worship as the Council of Trent expresly teaches That the Images of Christ and the Virgin the Mother of God and other Saints are especially to be had and kept in Churches and due Honour and Veneration to be given to them because the Honour given to them is referred to the Prototypes which they represent so that by the Images which we kiss and before which we uncover our Heads and prostrate our selves we adore Christ and venerate the Saints whose likeness they bear These are the words of the Council and it would be a very odd Comment upon such a Text to say that Images serve only for Remembrance A meer Sign which only calls Christ to our Minds can deserve no Honour or Worship but a representing Sign which puts us in mind of Christ by representing his Person to us as if he were present whether it raises our hearts to him in Heaven or not yet according to the Council of Trent it must direct our Worship to him as represented in his Image When Men go to Church to worship Christ or the Virgin Mary before their Images it may be presumed they think of them before they see their Images and therefore do not go to be put in remembrance of them by their Images but to worship them before the Images in that Worship which they give to the Images And therefore when the Bishop speaks so often of the Virtue of Images to excite in us the remembrance of the Persons they represent to reconcile him with himself and with the Council of Trent which he pretends to own we must not understand him as if Images were of no use but to be helps to memory and are honoured for no other reason which is no reason at all as the unwary Reader will be apt to mistake him but that these visible Images represent to us the invisible Objects of our Worship and give us such a sense of their Power and Presence as makes us fall down and worship them before those Representations which we honour for their sakes that is tho they serve for remembrance yet not as meer memorative Signs but as memorative or representative Objects of Worship 3. I observe that it is the very same thing whether we say that we worship Christ as represented by the Image or worship the Image as representing Christ for they both signify that Christ is worshipped in and by his Image that the Honour and Worship is given to the Image and referr'd to the Prototype If Christ be worshipped as represented by the Image then the Worship which is intended for Christ is given to the Image in his Name and as his Representative if the Image be worshipped as representing Christ then the Worship which is given to the Image is not for it self but for Christ whom it represents which differ just as much as a Viceroy's being honoured for the King or the King 's being honoured in his Viceroy And therefore I wonder that any Man of Understanding and Judgment as Monsieur de Meaux certainly is should think there is any great matter in saying When we honour the Image of an Apostle or Martyr our Intention is not so much to honour the Image as to honour the Apostle or Martyr in the presence of the Image that is in and by the Image as I have showed that Ph●●se signifies when it is referred to a Representati●● 〈◊〉 for it is the very same thing to say we honour the 〈◊〉 as representing the Martyr or we honour the Martyr as represented by the Image Having premised these things let us now compare the Opinion of Monsieur de Meaux with the Opinion of St. Thomas Aquinas about the Worship of Images and tho the first is thought by some Men to say a great deal too little and the other a great deal too much yet it will appear that their Opinions in this matter are the very same They both agree That Christ and his Saints are represented by their Images they both agree that Christ and his Saints are worshipped in their Images as represented by them they both agree that no other Worship is to be paid to or before or