of the Pagan Theology First that there is one Self-originated Deity who was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Maker of the whole VVorld Secondly That there are besides him other Gods also to be religiously worshipped that is Intellectual Beings superiour to Men which were notwithstanding all made or created by that one To the Supreme God they gave the highest worship but to those subordinate Deities they gave a lesser or inferiour kind of religious worship that is they adored and worshipped the Supreme God as the first Cause and Original of all things but their inferiour Deities as Mediators and Intercessors for them with the Supreme Numen And where I pray lies the difference now between the Papist and the Pagan save that the Dii Medioxumi of the Heathens are changed into Saints and Angels by the Papists And if it be said that the Pagans substituted these Subordinate Gods in the room of the Supreme God and worshipped them above or more than him I shall readily grant it and do likewise affirm the same of the Papists who by giving religious worship to Saints and Angels do really substitute them in the place of the true God and worship them above or more than him for so Sir Edwin Sands tells us that for one Prayer put up to God Europ spec there are ten offered to the Virgin Mary So that the Church of Rome are not so much the worshippers of the Man Christ Jesus as of the VVoman his Mother But that the Pagans did so worship their inferiour Deities as wholly to pass by and neglect the Supreme I utterly deny To the second I say That it is true the Saints and Martyrs are worthy of some regard and veneration but not of religious worship which to give them is down-right Idolatry but the honour and reverence which we pay to the Saints departed consists 1. In making an honourable mention of their Names as being great and glorious Lights in their times 2. in setting before our Eyes their Virtues and praying to God to give us Grace to follow their good Examples that with them we may be partakers of his Heavenly Kingdom And whereas 't is said that it was ridiculous in the Heathen to worship the Stars that have neither sense nor reason I find them utterly disclaiming this latter part forasmuch as they looked upon all the World and the several parts thereof to be animated at least with one great Soul and they that worshipped the Sun did not do it as supposing the Sun to be nothing but a dead and lifeless thing but as animated with some Intellectual Being For to deny the Worlds Animation and to be an Atheist or to deny a God was looked upon by them as one and the same thing because all the Pagans who asserted Providence held the World also to be animated and Epicurus denyed the Worlds Animation upon no other Reason but because he Atheistically endeavoured to exclude a Providence And though the Poets have introduced many absurd and impure Fables into their Religion concerning Jupiter yet certain it is that by Jupiter the Heathens understood the Supreme God the true Etymon of Jupiter being not Juvans Pater a helping Father as Cicero would have it but Jovis Pater Jove the Father of Gods and Men which Jovis is the very Hebrew Tetragrammaton only altered by a Latin Termination And Jupiter Pluto See Dr. Cudworth Intellect Syst l. 1. c. 4. p. 451. Neptune Juno Minerva c. in the Pagan Theology are nothing but the Polyonymy of one and the same Supreme Being in the various actings and manifestations of himself in the several things and parts of the world But if Jupiter were an impious King and the Heathens worshipped him after his death I do not doubt but to find many such Saints in the Roman Calendar Lastly for the Demons worshipped by the Pagans it is evident they looked upon them under another notion and did not conceive them to be haters of God and Virtue but Mediators and Intercessors and such who did negotiate Affairs between Mortals and the Supreme God So that this Argument like the former proceeding upon a false supposition leaves no other difference but what arises from the change of names between Papist and Pagan but the Popish Saints are exactly like the Demons of the Heathen To the third which extenuates the errour of Papists in their Invocation of Saints because they ascribe the Omniscience of the Saints whereby they hear their Suppliants throughout all the World to God as his gift I reply that the same may be said of the subordinate Gods of the Heathens who were altogether as Omniscient as the Romish Saints Nor did the Pagans ever look upon their Middle Gods as so many particular independent and self-originated Beings but were acknowledged to be the Creatures of the Supreme God and made by him what they were fancied to be by their Devotionists and all the honour conferred upon these subordinate Deities was judged by the Pagans to redound to the Supreme 7. Having now dispatched the first part wherein I affirmed the Pagan Polytheism and Idolatry to consist namely in worshipping many inferiour created Deities together with the Supreme God and drawn the Parallel fully and exactly between this Heathenish worship and that now practised in the Church of Rome I shall with the same clearness and evidence demonstrate the second Part viz. that Papists do egregiously Paganize in worshipping both the Supreme God and their other Inferiour Deities in Images and Statues And let not any man be mistaken and think that because Papists do not call Angels and the Souls of men departed Gods or Inferiour Deities but Saints that therefore the case is quite different between them and the Pagans for by giving Religious worship to them they do for that very reason make them Gods whether they call them so or not for neither did the Heathens believe their inferiour Deities to be so many self-existent and independent but created Beings made by the Supreme God but by performing Religious worship to them they made them Gods so far as any Creature can be made a God and upon this account they are called Gods in Scripture so that I cannot free the Romish Church from Polytheism and Idolatry any more than the Pagan VVorld who by all Christian VVriters has been justly branded with that heynous Impiety That the Pagans worshipped the Supreme God and likewise their subordinate Deities in Images and Statues I think is so evident as not to be denied however I shall offer something towards the proof of it And first that the Heathens worshipped the true God the Creator of Heaven and Earth in an Image appears from the story of the Inhabitants of Thebais who worshipped the Maker of VVorld under the name of Cneph in an Image or Statue of humane form and a blackish sky-coloured complexion holding in his hand a Girdle and a Scepter and wearing upon his head a Princely Plume and
a God but they who bestow these things upon us and afford us a continual supply thereof for our use have been therefore accounted by us Gods which Gods are not different to different Nations as if the Barbarians and the Greeks the Southern and the Northern Inhabitants of the Globe had not any the same but all other different Gods But as the Sun and the Moon and the Heaven and the Earth and the Sea are common to all though called by several names in several Countries so one Reason ordering these things and one Providence dispensing all and the inferiour subservient Ministers thereof having had several names honors bestowed upon them by the Laws of several Countries have been every where worshipped throughout the whole World And there have been also different Symbols consecrated to them the better to conduct and lead on mens understandings to divine things though this hath not been without some hazard or danger of casting men upon one or other of these two inconveniences either Superstition or Atheism From which Testimony of Plutarch we have these things observable 1. That all Nations agreed in the worshipping of one Supreme and Universal Numen Reason and Providence governing all things 2. They agreed in worshipping his subservient Ministers the Instruments of Providence appointed by him over all the parts of the World which being honoured under several Names and with different Rites and Ceremonies according to the Laws of the Respective Countries caused all that diversity of Religions that was amongst them 3. That the Pagans did not worship the very Images or Statues for Gods but only as symbolical representations of their Gods 4. That these Images or Symbols were to conduct and lead on mens Understandings as sensible helps to Divine things 5. That Image-worship in the judgment of Plutarch was an In-let and occasion of Superstition and Atheism Thus far what the Pagans declared concerning their Images Behold now an admirable and sweet harmony and consent between the Image-worship of the Heathens and that now practised in the Romish Church 1. They likewise with the Pagans declare that the Religious worship given to the Image is not terminated there but referred to the Prototype as to its ultimate Object So the Council of Trent after having declared that due honour and reverence be given to Images adds this as one reason of it because the honour exhibited to them Concil Trident. Sess 9. is referred to the Prototypes which they represent so that through those Images which we kiss and before which we bare our heads and prostrate our selves we adore Christ and worship the Saints whose similitude they bear which is so like the Apology of the Pagan in Arnobius that I think it worth the while to produce it entire Sed erras inquit laberis Lib. 6. Contr. Gentes nam neque nos aera neque auri argentique materias neque alias quibus signa conficiunt eas esse per se Deos Religiosa decernimus Numina sed eos in his colimus eosque veneramur quos dedicatio infert sacra fabrilibus efficit inhabitare simulachris i. e. Thou art deceived and grosly mistaken for we the Heathen do not believe the substance of Brass or Gold or any other thing of which these Statues are made to be in themselves Gods but we worship the Gods in these and pay Religious Veneration to those Deities which by Consecration are brought to inhabit and dwell in those Images or Statues So that the Pagans arguing after the same manner as the Council of Trent or rather that Council giving the same reason for image-Image-worship with the Pagans and establishing the same thing upon the same grounds that they did it must needs be guilty of the same Crime of Idolatry likewise For if the Heathens in worshipping the Images and Statues of their Gods were declared by the express Sentence of God Almighty to be heynously guilty of Idolatry though in the mean time they never worshipped those Images or Statues for themselves but in reference to their Prototypes it is a clear consequence that the Popish image-Image-worship established upon the same grounds and reasons with the Pagan will necessarily fall under the same condemnation To this purpose there is a pretty story in an Italian who wrote Commentaries of the Affairs of India When the poor Barbarians of Nova Hispania Pietro Martire Hist delle Ind. l. 20. c. 11. in the Kingdom of Mexico had one day of a sudden found their Idols taken down and broken they sent four Principal Persons of their Country to Alfonsus Zuasus the Licentiate who had commanded it they complaining of the injury suppos'd also and told him they did believe it to be done without his consent or knowledge as knowing that the Christians had Idols and Images of their own whom they valued and adored and worshipped and looking up and espying the Image of S. Sebastian whom Alfonsus had in great Veneration hanging by his Bed-side they pointed at him with their finger saying The same regard which he had to the Image of S. Sebastian the same they had to theirs The Governour being troubled with this quick and not barbarous discourse turn'd him about a little and at last told them that the Christians did not worship Images for their own sakes but as they represented Holy Persons dwelling in Heavenly places and to demonstrate that took down the Image of S. Sebastian and broke it in pieces They reply'd that it was just so with them and that they were not so stupid as to worship the Images for their own regards but as they represented the Sun and Moon and all the Lights of Heaven Alfonsus being yet more troubled was forced to say that the object was different though the manner was not that the Christians did by their Images pass honour to the great Creator of the World but they did it to Creatures to evil Spirits and false Gods But neither in this was there any difference between Alfonsus and the poor Indians since another Author Josephus Acosta affirms of the same Indians that they acknowledged the great and Supreme God and their worshipping of false Gods was equally true of Papists for by giving Religious worship to a good Angel or Saint that Angel or Saint is ipso facto made a false God and being so is all one with the Demons of the Heathens Now this Reference to the Prototype whether it be in Virtue of that Similitude the Images have with those Persons they represent or whether it be considered only as the Image is a Symbolical Presence at large it being not regarded whether the Symbol or Image have any Personal Similitude with the Party it represents or not but only as the Devotionist takes an occasion from that to direct his intention to the worship of Christ or any Saint let it be I say how it will yet it will no more excuse a Papist than a Pagan from Idolatry For the giving
religious worship to any Creature whether to Saints and Angels or Demons and Heroes is a making or having other Gods before the true and everliving God and this being so expresly forbidden by the God of Israel it is most certain that all erecting Images to be bowed to or worshipped in reference to these is forbidden also But I am fallen upon the second Branch of the Parallel afore I was aware that is that as the Images of the Pagans so likewise of the Papists are Symbolical Representations of the Gods they worship That the Image of Christ or of the Virgin Mary or of this or that Saint should be like the carnal Figure of those Persons while they lived on Earth is extremely uncertain suppose now a devout Papist bowing down and worshipping the Image of the Blessed Virgin if this worship be given with respect to the Personal Similitude the Image hath with the Party it represents it will certainly fall upon some other perhaps wicked Person and not upon the holy Virgin The Picture of the beautiful Curtizan Phryne was placed upon a high Pillar at Delphos and according to the Features and Lineaments of this as of the most exquisite Beauty was drawn the Picture of the Goddess Venus and therefore 't is certain that the Strumpet Phryne and not the Goddess will be the ultimate object of the religious worship given to the supposed Picture of Venus This I say will follow upon account of Personal Similitude But that they account them symbolical Representations and worship Images as the Israelites worshipped the Golden Calf with reference to Jehovah and intended it as the Symbol of his presence is manifest from the Images they make of God wickedly representing the sacred and ever-to-be-adored Trinity under the Figure of an old Man in sacerdotal Vestments with a tripple Crown and a young Man and a Dove and this is proposed not only to be gazed upon but to be worshipped So Cajetan Images of the Trinity are painted in the Roman Church In 3. p. Tho. 9.25 ar 3. not only that they may be shewed or looked on as the Cherubims of old time were in the Temple but that they may be adored 3. The Papists agreeably to the Pagans affirm that they use Images in their religious worship as sensible helps to excite and stir up their Devotion and fix their Imaginations upon When the Council of Nice had established the worship of the Images of Christ the Virgin Mary and all the Saints according to the Excellency and Venerability of their Prototypes they add this Reason as Photius says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For even by these are we carried up into a certain Unitive and Conjunctive Vision and thereby are vouchsafed that divine and supernatural Conjunction or Contact with the highest of all desirables As if by the worshipping of Images the Souls of Men were transported beyond themselves and carried up in Ecstatical Raptures to an Union with God himself Which is no more than what Pope Adrian who influenced that Council writes to the Empress Irene and her Son Constantine In the whole Christian World says he the holy Images are honoured or worshipped by Believers Ut per visibilem vultum ad invisibilem Divinitatis Majestatem mens nostra spirituali affectu rapiatur i. e. That by that sensible Figure our Mind may be carried by a spiritual affection to the invisible Majesty of the Divinity By which Testimonies it is clear as the Meridian Light that the Romanists worship Images as helps to quicken and draw up their affections in a more inflamed and vigorous manner to the Deity they adore And though the great Sticklers for Image-worship use many Niceties and raise a Cloud of Dust by their subtil Distinctions to blind the Eyes of the People that they may not see to the bottom of this their gross Idolatry yet can they never clear themselves from that foul and detestable Crime For though the Council of Trent express no particular but only with great caution define that due honour and worship be given to Images yet by referring us to the second Council of Nice it is plain that the Council of Trent decreed the same that the Nicene Council had done before and the Nicene Synod decreed such worship to be due to Images as the Council of Franefort said was not due but condemned by the Scriptures and the constant Practice of the Primitive Church To this purpose there is a Story in Roger Hoveden P. 1. Annal An. 792. a Native Historian of the Affairs of Britain Charles the French King says he sent a Synodal into Britain directed unto him from Constantinople in the which Book many things out alas inconvenient and repugnant to right Faith were found especially it was confirmed almost by the unanimous consent of all the Eastern Doctors no less than three hundred or more That Images ought to be worshipped which thing the Church of God doth altogether detest and abhor Against which Synodal Book Albinus wrote an Epistle marvellously confirmed by Authority of Divine Scripture and carried the same to the French King together with the foresaid Book in the name of our Bishops and Princes And not only in Britain but in other places this abominable Practice of Image-worship was condemned by the best and wisest Men of the best times and ages The Council of Eliberis in Spain forbad the use of Pictures in Churches for this reason Eliber Can. 36. Lest that which is worshipped or adored be painted upon the Walls To the same purpose the fourth Council at Constantinople cites the same words of Epiphanius against placing Images in Churches Thus another Synod at Constantinople consisting of 338 Bishops under Constantius Copronymus An. Dom. 753. forbad all religious use of Images in Churches or out of them And so much of their Decree as prohibited the worship of Images was again confirm'd by the Council of Francfort where the Bishops of Italy France and Germany were assembled by the command of the Emperour Charles the Great to that purpose To these we may add the Council of Mentz and the second Council of Sens in which Image-worship was opposed and cautioned against And a Greek Historian informs us that when Frederick 1. the Emperour who led his Army to the Conquest of the Holy Land Njcetas Chron. l. 2. An. Dom. 1180. entered into Armenia the Christians of those Parts did lovingly receive them because the worship of Images was not admitted amongst them as amongst other Northern People And lastly for the Doctrine and Practice of the first and best ages of the Church it was very remarkable what is told by Aelius Lampridius in the Life of Alexander Severus That when Adrian the Emperour had commanded Churches to be built without Images it was supposed he intended them for the service of Christ Than which saith that learned Bishop Dr. Taylor there needs no greater Ductor dubit l. 2. c. 2. or clearer Instance of the
Doctrine and Practice of the holy Primitives But I had almost forgotten the Popish Consecration of Images which runs exactly Parallel with that of the Heathens Of the Pagans it is reported that they consecrated the Statues and Images of their Gods with certain Prayers and Ceremonies before they paid any Religious Veneration to them by vertue whereof they supposed some extraordinary Powers or Vertues were acquired and resided in them Vid. Minut Fel. Such were all those Telesmatical Images which were consecrated to certain purposes viz. to stop the rage and fury of Fire or sudden Inundations or to hinder the sudden Incursions of Enemies To which last purpose I remember Mr. Gregory cites a Story of certain Telesmatical Statues or Images hid in the Ground upon the Borders of Thrace which when upon some occasion they were digged up the Barbarians soon after over ran the whole Country Of this nature was the Trojan Palladium and those Images of the Jebusites in which they reposed such confidence that they derided David as thinking that so long as those consecrated Statues remained in the City it was impossible it should be taken Except thou take away the blind and the lame thou shalt not come in hither thinking David cannot come in hither 2 Sam. 5.6 The wit of Man certainly cannot find any difference between the Consecration of those Images of the Pagans and the Dedication of the Golden or Wooden Images of the Papists For thus runs the Prayer at the Consecration of the Image of the Virgin Mary Sanctifie O God this Image of the Blessed Virgin that it may bring saving help to thy faithful People that Thunders and Lightnings may be driven away the sooner that immoderate Rains or Floods and Civil wars or the Invasion of Heathens may at the Presence of this be suppressed In a word it is very plain from their publick and authorized Practice that the Papists consecrrate their Images they hope in them they expect Gifts and Graces from them they Clothe them and Crown them they erect Altars and Temples to them they kiss them and bow the Head and Knee before them they light up Tapers and Lamps to them which is a direct consumptive Sacrifice and as Irenaeus says of the Gnostick Hereticks Lib. 1. c. 24. who had gotten the Images or Pictures of Christ Pythagoras Plato and other Philosophers Reliquam observationem circa eas similiter ut gentes faciunt they do to their Images as the Heathens do to theirs I know nothing now that can by any Papist be brought with any shew of reason to invalidate what I have here said unless it be that common subterfuge that they are indeed forbidden to make or worship the Image of any false God but that they are not interdicted the worshipping of the true God or his Saints in Images and Statues The vanity and foolery of which Plea though it have been already demonstrated by divers learned Persons yet I shall here reply something to it partly to gratifie the sincere and unprejudiced Reader and withal to render my Discourse upon this Point more unexceptionable and entire First therefore I say that the second Commandment in the Decalogue forbids both the making of an Image to the true God and likewise the worshipping of Images in reference to Saints and Angels And whereas the Papists do grant that the Precept binds strongly as to the Prohibition of the worship of the Images of false Gods I shall take the advantage of this their Concession and make use of it to overthrow even out of their own mouths their Doctrine of worshipping Images in reference to Saints and Angels Thus therefore I argue There is no more than one God and the rest no otherwise made Gods than by giving Religious worship to them of which erecting consecrated Images to them and bowing to them is one Mode And therefore these Saints and Angels to whom Religious worship is given by a Law do ipso facto become Gods but not true Gods but false Gods and therefore the worshipping of their Images is strictly forbidden in this second Commandment by the full confession of Papists themselves who say the Images of false Gods are here prohibited Secondly I say that the True and Ever-living God hath so strictly forbidden the worshipping of himself by any Image whatever that represents any thing within the comprehension of the whole Creation that when the Israelites worshipped the Golden Calf which was intended for a symbolical representation of the true God they so far provoked his wrath by this their heynous Crime of Idolatry that notwithstanding there fell thousands of them by the Sword yet God threatens to remember that very transgression upon them in future Ages so that it is commonly said by the Jews that in every Plague and Captivity that fell upon them there was an Ounce of the Calf God continuing to punish this sin in all their Posterities that continued to provoke him with the like Now that this Golden Calf was not the Image of a false God as suppose the Egyptian Osiris or some other particular and inferiour Deity but designed for the symbolical presence of the true and ever-living God appears from the whole History of it in which there are so many pregnant proofs that this Cherub or Calf was intended for a Symbol of the presence of the true God that none but a humoursome and prejudiced mind can understand it otherwise 1. The first thing that offers it self is the occasion of this Idolatry which arose from the absence of Moses for he staying in the Mount for forty days they took it for granted they should never hear any more tidings of him so we read v. 1. And when the people saw that Moses delayed to come down out of the Mount the people gathered themselves together unto Aaron and said unto him Vp make us Gods which shall go before us for as for this Moses the man that brought us up out of the Land of Egypt we wot not what is become of him Here we plainly see that when after many days expectation of Moses they heard no tidings of him they sollicit Aaron to make them Gods to go before them that is to bring them onward to the promised Land as Moses had hitherto done 2. When the people had thus wrought on the timorous nature of Aaron and he according to their desire had framed the Golden Cherub of the Ear-rings they brought him they no sooner saw it but they cry out These be thy Gods O Israel which brought thee up out of the Land of Egypt or as 't is related in Nehem. 9.18 This is thy God that brought thee up out of Egypt Now let any man but of an ordinary understanding consider whether if this Molten Image were the representation of a false God as suppose the Egyptian Isis Serupis or Osinis the Israelites could be so weak and sottish as to say of it that that was it which brought them out of
thrusting forth an Egg out of his mouth and by this Cneph Plutarch says De Iside they understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unmade and Eternal Deity But it is most apparent from that sacred History which I touched upon before in Act. 17.29 Forasmuch then as we are his Off-spring we ought not to think that the Godhead is like unto Gold or Silver or Stone graven by art or mans device In which words there are these things implyed 1. That the Athenians worshipped God in an Image or Statue for had they not done so it had been impertinent and beside the Apostles scope to have declaimed against Image-worship as here he does 2. That this God to whom they built an Altar and gave Religious worship was the true God For that that Jupiter whom Aratus invokes in his Phaenomena and from whence S. Paul cited that passage For we are his Off-spring was the Supreme God the Lord of Heaven and Earth we are informed from Theon the Scholiast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must understand saith he here by Jupiter the Maker of the World And so S. Paul says that he of whom Aratus speaks We are his Off-spring and whom the Athenians ignorantly worshipped under the name of the unknown God he it is that is the Maker and Lord of Heaven and Earth and therefore it was a very non-sensical and ridiculous thing to endeavour to represent this Supreme Numen by an Image of Gold or Silver or any other material To this purpose there is a famous passage in Sophocles cited by divers of the Ancient Fathers where after having asserted one only God the Maker of Heaven and Earth he condemns all Image-worship and affirms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Those vain Mortals to be deceived and err in their hearts who graving Images of God out of Stone Wood Gold or Ivory offer Sacrifices and other Solemnities to them to the infinite damage of their Souls and suppose this to be true Religious worship And that the Heathens worshipped their minor Gods or inferiour Deities whether Daemons or Heroes in Images and Statues is so plain and obvious that it needs no farther proof Though here the cunning Sophisters of the Romish Church not being able to deny the thing it self have invented many shifts and elusions and they tell us that the Pagans worshipped the dead Images and Statues and accounted those inanimate and sensless Figures of Gold or Silver or Wood and Stone to be the very Gods to whom they paid their Religious worship But that this is utterly false and made use of by the Bigots of the Popish Church meerly that their conformity and agreement with the Idolatry of the Heathens might not appear I shall shew 1. In that it is such a piece of sottishness and contradictious non-sense as is not incident to Humane Nature that any persons who are endued with any measure and competency of Reason and Understanding should so far degenerate and fall from it as to take Gold or Silver or some other Material and frame it into an Image or Statue and then devoutly court it and pay the most solemn Devotion and Religious worship to it by invoking and imploring its assistance as hoping to receive great benefits thereby and yet at the same time think it to be nothing but a dead and sensless lump or piece of matter this I say is so opposite to the very Constitutive Principles and Intellectual Furniture of the Soul of Man that I cannot imagine any number of people to be guilty of such a perfect piece of stupidity But these Images of the Heathens which were designed for Religious worship were first consecrated with certain Prayers and Ceremonies by which they supposed some Invisible Power superiour to men was conveyed into them and was ready there to assist and help all Supplicants to them so that the Image was not worshipped for it self as if it were nothing but a dead and lifeless Trunk or Stock but with respect to the Demon or Invisible Power which they imagined after the performances of certain sacred Ceremonies was incorporated and dwelt in it And there is no doubt but that there were many wicked Spirits who industriously waited to minister to the sins of fond mankind and did to use the words of Minutius Felix sub Statuis Imaginibus consecratis delitescere lurk under the shades and covertures of those consecrated Statues to delude abused Mortals 2. The Heathens constantly disclaimed such a worship as this and tell us that they knew well enough the value and power of the Image before which they prostrate themselves that it is but a dead and lifeless thing in it self meer Gold or Silver or Wood or Stone but that they worship the Gods in these Images So the Pagans in Arnobius Thou art deceived and grosly mistaken for we the Heathen do not believe the substance of Brass L. 6. Adv. Gent. or Silver or Gold or any other thing of which these Statues are made to be in themselves Gods but we worship the Gods in these But if nothing will serve the turn but that the Heathens must be thought such stupid and blockish people as to invocate and adore the very Stocks and Stones as Gods yet have our Adversaries the Papists no such advantage if their own Polydore Virgil be of any credit with them To this height of madness is it come says he that this piece of Piety little differs from Impiety for there are a great many of the more rude and stupid sort of people who worship Images of Stone Wood Marble Brass or such as are with various colours painted on Walls not as Figures but as if those Images had some sense in them and place their trust and confidence in them more than in Christ or those Saints to whom they are dedicated Having removed this Objection let us now proceed to draw the Parallel which I shall do by considering the reasons and grounds the Pagans insisted upon and by which they maintained the worship of their Gods in Images and Statues which were these 1. They declared that in the Adoration of Images the worship was not terminated upon the Image as upon the ultimate Object but directed and referred to the God and his Attributes whom they adored in and by such an Image as in the place cited even now out of Arnobius 2. They affirmed concerning their Images that they were Symbolical Representations of the Gods they worshipped 3. They used Images in their Religious worship as sensible helps to excite and quicken their Devotion and fix their Imagination upon For these we have the testimony of Plutarch in his Book De Iside Vid. Orig. contr Celsum lib. 7. p. 362. where he reprehends the Grave Philosophers for adoring Images and using them as conspicuous Symbols to raise their Imaginations to the contemplation of the Intelligible Deity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. No inanimate thing ought to be esteemed for
Egypt especially when the execution done upon all the Tutelar Deities of Egypt was yet fresh in their minds who were notable to save themselves or protect their charge when God destroyed all the First-born in the Land 3. The people of Israel acknowledge that the Cherub or Calf that Aaron made was the symbolical presence of that God that brought them out of Egypt now they never thought that it was either Serapis or Osiris or any other Egyptian Deity that brought them out of Egypt but the true God the Creator of Heaven and Earth whose presence they lately saw in such terrible Majesty upon Mount Sinai 4. When Aaron had finished the matter of their sin he makes a Proclamation throughout the Camp To morrow is a Feast of the Lord v. 5. not to the Idol or false God but to Jehovah the true God whereas if this Golden Calf had been the symbol of some Egyptian God and the people had fallen into Paganish Idolatry it had been very improper for Aaron to have proclaimed this his Sacrifice a Feast to the Lord. 5. Neither here nor afterwards when Aaron relates the whole proceeding to Moses when he came down from the Mount is there any mention of any thing that may give the least suspition or intimation that this graven Image was the symbol or representation of a false God but much to evince the contrary forasmuch as here is no name of any particular false God which yet is usual in Scripture when in other places it relates their lapse into Polytheism and Idolatry but a Solemn Feast proclaimed to the Lord Jehovah And although this Calf was only intended by them to be a Symbol of the presence of the true God yet being directly contrary to his Command and having Divine Worship given to it it became a perfect piece of gross and soul Idolatry Another instance of the like nature we have in the Idolatry practised by Jeroboam for that the Calves which he placed in Dan and Bethel and built Altars and sacrificed to them were Hieroglyphicks or symbolical representations of the true God and not the Images of false Gods is plain and evident 1. In that there is no mention of Jeroboam's worshipping the Gods of Egypt or any other adjoyning Paganish Nation whereas when Solomon in his old Age was drawn away by his Wives to commit Idolatry there is a particular account and enumeration of the false Gods he adored as Ashtoreth the Goddess of the Zidonians Chemosh the God of the Moabites and Milcom the God of the Children of Ammon but of Jeroboam it is only said that he made two Calves of Gold and said to the people It is too much for you to go up to Jerusalem 1 Kin. 12.28 29. Behold thy Gods O Israel which brought thee up out of the Land of Egypt And he set the one in Bethel and the other in Dan. 2. The sin of Ahab which was the Introduction of Polytheism and the height of Pagan Idolatry and therefore is signally called in Scripture the way of Ahab is accounted greater in Gods sight than the sin of Jeroboam which is a plain sign that the way of Jeroboam was not the worshipping false Gods for that is called the way of the House of Ahab but the worshipping the true God in an Image Thus it is written of Jehoram the Son of Ahab 2 Kings 3.2 3. And he wrought evil in the sight of the Lord but not like his Father and like his Mother for he put away the Image of Baal that his Father had made Nevertheless he cleaved unto the sins of Jeroboam the Son of Nebat which made Israel to sin he departed not therefrom 3. In that the object of his Idolatry was a Golden Calf it seems to be the very same prevarication that Aaron was led into by the Israelites soon after the delivery of the Law or ten Commandments upon Mount Sinai and that these Calves as well as that made by Aaron were designed for symbols of the presence of the true God and that being a violation of the express Command of God and so interpreted by him in the severe punishment of the sin so likewise were these and both alike Idolatry 4. The same form of words is used by Jeroboam at the Dedication of these Calves that was afore-time made use of by the Israelites when Aaron made the Molten Calf These be thy Gods O Israel which brought thee up out of the Land of Egypt Now they knew and never thought otherwise that it was neither Chemosh nor Milcom nor Ashtoreth nor Dagon nor any other Pagan Deity but the true God who delivered them from the Egyptian Bondage 5. Jeroboam continues the same Feasts and way of worship which were at Jerusalem and therefore 't is most likely he designed still the worship of the true God in these Calves which were set up as symbols of his presence 6. It was not agreeable to the Political end or reason which Jeroboam propounded to himself to establish that part of Pagan Idolatry which consisted in Polytheism for his only aim was to hinder the people by this Project from going up to do Sacrifice in Jerusalem lest by that they should be tempted to return to the obedience of their natural Prince for thus he expresses his own fears And Jeroboam said in his heart now shall the Kingdom return to the House of David 1 Kin. 12.26 27. If this people go up to do Sacrifice in the House of the Lord at Jerusalem then shall the heart of this people turn again unto their Lord even unto Rehoboam King of Judah and they shall kill me and go again to Rehoboam King of Judah Now if this worship which he established had been the worship of strange and forreign Gods it would no ways have comported with his end which was to assure the ten Tribes to himself 7. Jeroboam only argues against the place and not any thing against the way or manner of worship performed at Jerusalem for he only tells them it was too much for them to go up to Jerusalem but if they would hearken to him they might worship God as well in another place as there for he placed an Image at Bethel and another at Dan which being symbols or visible representations of the presence of the true God that brought them out of Egypt they might sacrifice and perform their other Divine Rites and Ceremonies to them and not trouble themselves any further 8. To which may be added in the last place that it is the most unlikely and improbable thing in the World that Jeroboam at his very first entrance upon the Kingdom should establish the very same Idolatry for which the Kingdom was rent from the house of Solomon for when the Prophet Ahijah tells Jereboam that the Lord would rend the Kingdom out of the hand of Solomon and give ten Tribes to him and make him King over Israel the reason is given 1 Kings 11.33 Because they had forsaken
God and worshipped Ashtoreth the Goddess of the Zidonians Chemosh the God of the Meabites and Milcom the God of the Children of Ammon And therefore it is very childish and ridion lous to imagine that Jeruboram would introduce that very Idolatry at his first coming for the practice of which God had threatned to pull the Kingdom out of the hand of his Master These two Examples do sufficiently and fully instruct us in the sâ—ose and meaning of God in the second Commandment that he forbid all worship of himself by an Image and that the making of designing any such Image though for his honour is palpable and gross Idolatry 8. I might now likewise for a conclusion of this Argument bring another instance of the grossest Idolatry that ever was committed by men solemnly practised by the Romists Church and injoyned by their Council of Trent and that is their worshipping of the Bread in the Sacrament which they can the Adoration of the Host than which besides the Idolatry involved in it I cannot find any Rite or Custom so barbarous in the whole Pagan Superstition unless I should bring in the Cannibals or Man-Eaters And if the Doctrine of Transubstantiation prove false as there is nothing more certain then by the testimony of Costerus the Jesuit there never was the like piece of Idolatry practis'd in the World before Take his own words Enchirid. Contr. c. 12. For the errours of those saith he were more tolerable who worship some Golden or Silver Statue or some Image of any other Materials for their God as the Heathen worshipped their Gods or a Red Cloth hung upon the top of a Spear as is reported of the Laplanders or some live-Animal as of old the Egyptians did than of these that worship a bit of Bread as hitherto the Christians have done all over the world for so many hundred years if the Doctrine of Transubstantion be not true From this Testimony then we are informed that if Transubstantiation be a Fiction then the Church of Rome is guilty of Idolatry and so gross a piece of Idolatry as a man can find no instance in Paganism to liken it to And that the Doctrine of Transubstantiation is a ridiculous Figment a thing without Sense or Reason imposed upon the World I refer to those learned Authors who have on purpose discovered the falsity of it 9. I have shown that Almighty God by sending his Son our Saviour Christ Jesus into the World designed the replantation of his own blessed Nature and Image in mens Souls And that this might be the more fully and effectually accomplished he determined likewise to root out and extirpate all Idolatry which both debased the Majesty of the Great God and rendred mens Minds low contemptible and abject and having in the general discovered some of those Doctrines averred and maintained in the Church of Rome which directly overthrow this great Purpose of making men Partakers of a Divine and Godlike Spirit I shall now produce some other instances and shew how the practice of the Romish Church destroys those other two branches of the Divine Life that is Purity or Holiness and Love and Charity And for the first of these that is Purity and Holiness it is wholly evacuated by such Doctrines and Practices as minister to the Vices of men and reconcile Heaven and Salvation with the most licentious courses of sin and wickedness such as enervate all the Arguments used in the Gospel to promote a strict and holy Conversation and are apt to give allowance and incouragement to a wicked life 1. To this end and purpose the Doctrine of Purgatory is hugely subservient which besides that it is a Politick Device to squeeze and drain mens Money from them and so inrich the Clergy though with the Damnation of the Laity it is likewise fitted for the cherishing and pampering mens carnal lusts and affections and gives them hope of Salvation upon no difficult terms though they have not been so careful in providing for it in this life-time as Christ in his holy Gospel has commanded and injoyned them to be For since the worst of men amongst Christians if they take any care and use any competent circumspection may be dismissed from these Earthly Regions with fair hopes and assurances if not of going directly to Heaven yet at least of an entrance into Purgatory where-ever it be whether in a Torrid or Frozen Zone it must needs be a wonderful gratification to their Animal Faculties and Sensitive Lives to indulge and please them to the full and yet escape the torments of Hell at the last We have seen that if a wicked man live and die without the practice of Christian Virtues and with the habits of many damnable sins unmortified yet if at the last moment and conclusion of his life he have but an act of Attrition and confess to his Ghostly Father who is bound upon this to absolve him he shall certainly be saved which is incouragement enough to vicious persons to go on in sin and venture the odds of a surprize or sudden death upon such easie terms But if a man be so careless and wretchedly stupid as not to mind the making satisfaction for mortal sins in this life so long as he is assured by an Infallible Priesthood it may be done in the next the worst that can happen to him between Death and Judgment is only the state of Purgatory that is he must undergo some strange torment God knows where in Fire or Hail or Snow or Ice And this truly is a sad uncomfortable condition but still there is some hope left the redemption from this Dismal Prison prevents all despair of lying for ever under this severe Restraint Therefore this good natur'd Church of Rome bids them take heart and tells them that there is an Expiation of Sin after Death by the Prayers of the living It is the Doctrine of the Council of Trent That the Souls in Purgatory are delivered thence fidelium suffragiis potissimum vero acceptal ili Altaris saorificio Sess 25. i. e. by the Suffrages of the faithful but especially by the acceptable Sacrifice of the Altar And giving Directions to Bishops the Council says Let Bishops take care that the Suffrages of the faithful now living i. e. the Sacrifices of Masses Prayers Alms-deeds and other Works of Piety which according to the Constitution of the Church ought to be performed for the faithful deceased that they be done piously and devoutly c. And they Anathematize every one that shall say The Sacrifice of the Mass is a waked Commemoration of that Sacrifice on the Cross and not Propitiatory or that it only profits him that receives it and ought not to be offered for the Living and the Dead Sess 22. Can. 3. for Sins Punishments Satisfactions and other Necessities There is no great danger then that a Man should lye long in Purgatory if he have either Mony or Friends for either of