afterwards he terms a Reverence and if I may so call it a Religious Respect to Sacred Places and Things In which words tho' there 's some Mincing it yet it delivers in some manner the whole Doctrin of Catholics The two Churches thus agreeing in the lawfulness of placing Images in Churches and that an Honor or Reverence or even Worship in it's kind is necessarily due to them as they serve for helps to Piety of Affection or Rememoration and have Relation to God. The Answerer of these leaves of Nubes Testium lets fly at all this like one of Montagu's FVRIOVS ONES or SINGVLAR ILLVMINATES He runs it down under the Name of IMAGE-WORSHIP and is sure with this very Word alone so far to prevail upon the Ignorant and Vulgar at least with whom by his loose arguing he seems chiefly concern'd as to gain their Votes in crying down the Papists for Idolaters and then his Business is done Upon this strain he runs to the end of his Pamphlet proving that Image-Worship is contrary to Fathers to Antiquity to Councils Image-Worship Image-Worship is all the Cant But never tells what this Image-Worship is and never reflects that his own Church is for an Image-Worship too Thus unhappily in the midst of Dust and Noise he manages the Controversie with the Papists without ever Stating the Question or declaring what the Papists hold unbecoming a Scholar and multiplying many Needless Contentions unbecoming a Christian If he had examin'd the Doctrin of his own Church and understood what Catholics teach he would have soon discover'd the vanity of this Engagement and found that after so much bustle upon this matter there 's but little more in 't besides Fighting about Names and Words and that however tolerable this may be in a School for a Logic Dispute 't is unworthy of a Divine who pretends to be a Preacher of the Gospel of Peace 'T is already here made out to any unprejudic'd Considerer that according to the Doctrin of Protestants especially those of the Church of England 't is impossible to separate even the Historical Use of Holy Images from a Respect and Reverence which necessarily follows them Much less can they serve as Helps to Piety for the exciting Devotion and bringing to mind the Persons Represented but they force from the beholders an Interior Love and Honor so that as 't is impossible for a Good Subject to have by him the Picture of his Prince and of a Traytor without being differently affected in his Soul towards them even in the very same manner as he is to the Persons they Represent So neither can a Faithful and Good Christian behold the Pictures or other Representations of Christ of Judas of Mahomet but his Soul will be differently mov'd towards them with Love Respect Honor Veneration on the one side with Indignation and Contempt on the other as he finds himself affected to the Persons Represented by them Thus far is acknowledg'd by Protestants and may be gather'd from what is above cited out of Montagu and Junius Catholics say the same and so cannot be censur'd or condemn'd for this What then is their Crime The Charge urg'd against them is that they shew this same Honor and Veneration outwardly to these Holy Images of Christ the Apostles c. They kiss them pull off their Hats they Bow they Kneel Burn Tapers Incense and Pray before them This is the Crime this the Image-Worship and Idolatry of the Catholics And here in their behalf and to bring this Voluminous Controversie into a Narrower Compass I must ask of the Answerer If it be lawful for Protestants and Catholics to have an INTERIOR Respect Honor and Reverence for Holy Images as appears evidently confess'd above how comes it to be so Vnlawful and Abominable for Catholics to signifie and express outwardly this same Respect Honor and Reverence which is so Commendable for all Christians both Catholics and Protestants to have Inwardly in their Souls Certainly That Honor and Reverence which in the Heart is Christian cannot but be Christian in the Expression And 't is very absur'd to think a Duty can become Idolatry by professing it If a Christian has a greater Reverence in his Soul for the Book of the Holy Scriptures than for any other Book whatsoever may not he lawfully express this Reverence by Kissing it If the Woman in the Gospel respects and Honors in her Heart the Hem of our Saviours Garment is the Kissing that Hem any more Idolatry than was that Affection and Reverence she had in her Soul towards it If a Christian has a Respect and Reverence even for the House of God or Church above other Houses that are not Dedicated to his Service may not he shew this Respect by Vncovering his Head If a Christian Honors the Communion-Table above other Prophane Tables may not this Honor be exteriourly profess'd by setting Candles on it and Plate and adorning it with Hangings and then Bowing to it without a Crime If a Christian Reverences and Honors in his Heart the NAME of Jesus or of the Cross as the Church of England says the Apostles did can it be Idolatry outwardly to profess this same Honor by Bowing or Bending the Knee And if he Respects the Sacrament may not he shew this exteriorly by receiving it Kneeling And if these Exterior Professions and Acknowledgments of the Interior Respect Honor and Reverence that is due to these things may be thus commendably shewn by Kissing Vncovering the Head by Tapers Ornaments Bowing and Kneeling without any Abomination in the sight of God or just Scandal to our Neighbor why may not the like Interior Respect and Honor acknowledg'd due to Holy Representations of Christ or his Saints be profess'd outwardly by the same Visible Expressions of Respect and Reverence Especially since what is done to all these things is upon no other account than the Relation they have to God and as appertaining to him and his Service Neither let the Answerer think to take Sanctuary in calling this Veneration shewn to Pictures and Images of Christ a Worship as an Image-Worship For however this may work upon the Mobile and Unthinking Crowds and fill their heads with a Notion of Idolatry yet every Man of Sense and unbiass'd Judgment knows that this word Worship is equivocal and that 't is not every thing is presently made an Idol of which is any ways said to be Worship'd As is shewn at large in The Pap. Misrep 2. Part. c. 5 6. For 't is not only the Honor which Catholics shew to Holy Images is call'd a Worship but likewise that is a Worship which Protestants give as is own'd by Junius above so that in this Sense Protestants may be said and prov'd to be Image-Worshipers too The Reverence likewise shew'd by Protestants to the Sacrament is call'd by Jewel Rep. to Hard. a Worship The Honor given to the Bible he stiles a Worship In the same way of speaking the Respect to the Communion-Table may be
Severe Reflections he makes upon his own Church while he 's blindly knocking down Popery Who could desire a better condition'd Antagonist than this who is so Good-natur'd as never to strike at his Adversary but he gives himself a Blow over the Face at the same time Has not he fairly defended his own Church while he thus exposes her under the Guilt of being Heathenish Heretical going contrary to the Primitive Church to Councils and Scriptures which is the Blackest of that Dirt he has done his best to cast upon the Church of Rome Hitherto the Reader has seen the Doctrin of the Church of Rome and of England as far as concerns the Two First Points viz. the Historical and Commemorative Use of Holy Images and how this Worthy Answerer with some wrested and misapply'd Passages of Antiquity strikes most rashly at Both Churches not caring so he can but overthrow the Church of Rome what other Church tho' his own falls with her Now we will consider the Third Point which is of the Honor and Respect due to these Images of Christ c. And as to this The Church of Rome teaches that the Images of Christ c. ought to be kept especially in Churches and DUE Honor and Veneration given them Not for that any Divinity or Vertue is believ'd to be in them for which they are to be Worship'd or that any thing is to be Asked of them or any Confidence to be placed in them as was done by the Heathens but because the Honor shewn to them is referr'd to the Prototypes or Things Represented by them So that by the Images we Kiss and before which we Kneel we Adore Christ and Reverence his Saints whom the said Images Represent So the Council of Trent delivers this Doctrin Sess 25. The like is shewn in the Catechism ad Parochos ubi sup And the whole meaning of it is nothing more than what was given at large by Leontius Bishop of Cyprus who flourish'd An. 620. that is above a Thousand and threescore years ago who thus makes his Apology for the Christians against the Jews who charg'd them with the breach of the second Commandment in giving honor to Images The Pictures and Images says he of the Saints are not ador'd amongst us like Gods. For if I Worship'd the Wood of an Image as God I might as well do the like to any other Wood If I honor'd the Wood as God I would never throw it into the fire when the Image is once disfigur'd As therefore he that has receiv'd a Commission from his Prince and kisses the Seal dos not respect the Wax the Paper or the Lead but gives the Honor to the King so we Christians when we shew Respect to the Figure of the Cross do not honor the Nature of the Wood but the Sign the Pledge the Remembrance of Christ through this beholding him who was Crucified on it we respect and Adore him And as Children full of a dear Affection to their Father who is Absent from them do kiss with Tears and with all Tenderness embrace his Stick his Chair his Coat which they see at home and yet do not adore these things but express their Desire and Honor they have for their Father Just so do all we Faithful honor the Cross as Christs Staff the most Holy Sepulcher as his Chair and Couch the Manger and Bethleem as his House c. Not that we honor the Place the House the Country the City or the Stones but Him that was Conversant amongst them who appear'd in our Flesh and deliver'd us from Error Christ our Lord and for Christ we honor those Things which belong to him describing his Passion in our Churches in our Houses in the Streets in Images upon our Linen in our Chambers upon our Cloths and upon every Place to the end that having these continually before our Eyes we may be put in mind and not like thee O Jew forget our Lord and God. As you therefore expressing a veneration for the Book of the Law do not Honor the Paper or Ink of which 't is compos'd but the Word of God contain'd in it So I shewing Reverence to the Image of Christ do not Adore no God forbid the Wood or the Colors but having an Inanimate Representation of Christ by this seem to be possess'd of and to Worship Christ himself As Jacob having receiv'd the party-color'd and Bloody Coat of his Son Joseph kiss'd it full of Tears and put it to his Eyes not doing this for any Love or Honor he had for the Coat but by this seeming to kiss Joseph and hold him in his Arms So all Christians holding or kissing any Image of Christ of his Apostles or Martyrs do the like to Christ himself or his Martyrs in the affection of their Souls By all which 't is evident that all the Honor and Veneration paid by Catholics to any Picture or Image of Christ or his Martyrs is only to express the Love and Honor they have for Christ and his Martyrs and that in thus doing they no more commit Idolatry or make Gods of those Pictures than that Woman is disloyal to her Husband who in affection to him respects and kisses his Picture than that Subject is a Traytor to his Prince who Honors his Portraiture or than all those who pay a Reverence to the Chair of State for the Relation it has to the King make a King of the Chair in so doing This then is the Doctrin and Practice of the Church of Rome The Church of England seems to concur with the Church of Rome in all this Point This may be gather'd partly out of the Ecclesiastical Canons agreed to An. 1603. in the First year of King James I. where Can. 30. 't is said That the Holy Ghost did so Honor by the mouths of the Apostles the very NAME of the Cross that it did not only comprehend even Christ Crucified under that Name but likewise the efficacy of Christ's Death and Passion c. In which words this Church acknowledges the Giving Honor to the NAME of the Cross to have been the Practice of the Apostles as they were inspir'd by the Holy Ghost And that the Name of the Cross was not only to put them in mind of the Person whom they were to Worship as a Modern Doctor says of the Name of Jesus but that the Holy Ghost did by the Apostles Honor the very NAME it self Spiritus S. per Apostolorum ora ipsum Crucis Nomen usque adeo honoravit And in honoring that Name did honor Christ Crucified Christum ipsum Crucifixum sub eodem comprehenderet Which is the very Practice and Sense of Catholics both as to the Name of the Cross of Jesus and of Pictures Names or Words being Pictures to the Ear as Pictures are Words to the Eye But it comes nearer our Case what is added in the same Canone 2 o. Honor ac Dignitas Crucis Nomini acquisita etiam SIGNO Crucis vel
ipsa Apostolorum aetate neque enim contrarium ostendi potest existimationem peperit Honorificam The Honor and Esteem shewn to the NAME of the CROSS did produce even in the Age of the Apostles an honorable Esteem likewise for the SIGN of the Cross neither can any thing contrary to this be prov'd What can be plainer than that according to this Canon 't is the Sense of the Church of England that the Primitive Christians were taught by the Apostles not only to Honor the Name of the Cross but likewise the SIGN of the Cross And certainly if according to this Church the Apostles taught their Followers to honor in their Hearts and Souls the Sign of the Cross it can neither be contrary to the Apostles nor this Church to do so now and to express this Honor outwardly which they are thus taught to conceive inwardly and entertain in their hearts 'T is an Absurdity sure too great to fall upon the Church of England thus absolutely to approve the Affection of Honor and Esteem towards the Sign of the Cross in Christians Hearts as both a Christian Duty and an Apostolical Doctrin and then afterwards to condemn the same Honor and Affection of the Soul as Idolatry and Superstition when 't is express'd Outwardly either in Words or Gesture For how is it possible that what is Apostolical in the Heart should by being express'd outwardly become Idolatrous This Doctrin is deliver'd more expresly by Mr. Montague who in his Book call'd a New Gag thus declares the Express Tenet of Catholics and of his own Church p. 318. You say the Pictures of Christ the Blessed Virgin and Saints must not have Latria So We. You give them Dulia I quarrel not the Term tho' I could There is a Respect due unto and Honor given Relatively to them If this you call Dulia We give it too Let Practice and Doctrin go together We agree Nay he shews farther 't is impossible to keep or set up the Pictures of Christ or his Saints without having a REVERENCE and HONOR for them in due kind Hear him in his own words in his Appeal to Caesar c. 21. But it has distasted some says he that RESPECT and HONOR should be given unto them Images of Christ Strange it should displease any that can approve of any be it but a Civil use of them I cannot tell unless Men would insâ—â—ntly have them pull'd down in all places demolish'd stamp'd to powder whosesoever whatsoever wheresoever The setting of them up suffering them to stand using them for Ornaments for helps of Memory of Affection of Rememoration cannot be abstracted to my Vnderstanding from Reverence and Honor Simply in due kind Can a Man have the True Representation of his Prince Parents Patrons c. without Awe Respect Regard Love Reverence moved by Aspect and wrought in him I profess my Imperfection or what they will call it it is so with me Unco impacto in Latrinas in Gemonias in malam Crucem the Pictures Statues Paintings Representations of Christ the Virgin Apostles Martyrs Holy Men and Women unless the very having and preserving of them do in some sort imply RESPECT REGARD and HONOR done unto them without offence justly given without Scandal or Inclination to Impiety Then he urges the Truth of this Doctrin with the words of Junius Junius says he was no Papist not in your opinion I hope He in his Animadversions upon Bellarmin de Imaginibus says Hoc nemo NOSTRVM dicit non esse COLENDAS nec ullo modo Suo modo COLI probamus velut Imagines at non religioso cultu qui aut superstitiosus est aut impius nec cùm aliorum scandalo sive Cultus separatus sive conjunctus cum eorum Cultu intelligatur quorum sunt Imagines None of us say that Images are no ways to be worship'd We prove that they are to be worship'd in a way peculiar to them as Images but not with a Religious Worship which is either Superstitious or Impious Neither to the scandal of others whether the Worship be understood the same or different from that which is given to the things Represented by them Thus this Learned Man delivers and defends the Doctrin of his Church in relation to the Images of Christ and his Saints against the Arguments of some Informers which he thinks to be no other than Puritans and at best some FVRIOVS ONES of his own Church or SINGVLAR ILLUMINATES as he terms them ib. c. 20. And now what great difference here in this Point between the Two Churches The Council of Trent says that Images of CHRIST c. ought to be set up in Churches and DVE HONOR and VENERATION given them The Church of England by Mr. Montague says that the Images of Christ the Blessed Virgin Mary and Saints may be set up in Churches RESPECT and HONOR may be given them in Due kind The using them for helps of Memory of Affection of Rememoration cannot be abstracted from REVERENCE and HONOR simply in DVE kind The Catechism ad Parochos says These Images are set up in Churches ut Colantur that they may be Honor'd or Worship'd that is in due kind The Protestants say by Junius None of us deny but they may be Honor'd or Worship'd in their kind Nay more We prove They are to be Worship'd in some manner that is as Images Both Churches then agree that Sacred Images may be set up in Churches that a Respect Honor and Reverence is due to them in their kind and both concur in terming this Honor or Reverence Cultus or Worship i. e. in it's kind Suo modo Junius expressing it due velut Imagines as they are Images The Council of Trent because they Represent Christ c. which is upon the very same reason and ground Besides this 't is agreed by both Churches that this Reverence shewn to these things is founded purely upon the Relation they have to God and is terminated finally upon him This as to the Church of Rome appears from what is already quoted out of the Council of Trent And as to the Church of England from the words of Montagu above mention'd And from Bishop Jewel who in Rep. ag Hard. says We Worship the Sacrament the Word of God we Worship all other things in such Religious wise to Christ belonging And then afterwards giving the Reason The Sacraments be Ador'd says he but the whole Honor resteth not in them but is passed over from them to the things Signified Which is the very Relative Honor mention'd so often by Catholic Divines And this Divinity is found likewise in some Modorn Church-Men as Dr. Stillingfleet who in his Def. ag T. G. pa. 600. says that Altho' no Irrational or Inanimate Being be capable of that real Excellency to deserve any Honor from us for it 's own sake yet such things may have a Relation to matters of so High a Nature as to deserve a different Vsage and Regard from other things And this
term'd a Worship Bowing in Reverence to the Name of Jesus may be styl'd a Worship And in this Sense 't will not only be laid to the Church of England's charge that she teaches and approves Image-Worship but likewise Bread Worship Book-Worship Table-Worship and Name-Worship And 't will not be very difficult by the equivocation of this word and the help of a little Pulpit-Sophistry to paint out This Church as Black with Idolatry and Superstition to the People as she has done the Church of Rome And it do's not at all reflect upon the Church of Rome or her Doctrin that some of her Divines call this Respect Honor Veneration or Worship paid to Holy Images a Religious Respect or Honor c. For this is only a Dispute about a Word and let it be call'd by what Name they please whether Honorary Religious or Divine this alters not the Nature of the thing for 't is but the same thing by whatsoever Name it be express'd If some will have every Respect or Veneration shewn to Holy Things as to the Bible the Sacrament the Name of Jesus for the Relation they have to God to be call'd a Religious Worship let 'em call it so in God's Name And if others will have no Veneration or Worship to be Religious but that which is directly and immediatly given to God let 'em have their way These are fine Notions and pretty Entertainments for School-debates but are no concern of our Religion or Conscience For as long as 't is own'd that there 's a Respect and Reverence due to such Holy things as in some particular manner have relalation to God and his Service and we only express this Respect outwardly which interiorly we feel in our Souls let this be call'd an Honor a Worship an Adoring let it be said to be Honorary Religious or Divine let it be deem'd Absolute or Relative 't is equally alike to us since we are satisfied the wrangling of the Learned about Names and Words has no influence upon the Acts of our Souls and cannot make that to be Idolatrous which in it self is not so Here then may the Reader see how stands this Controversie between Catholics and the Church of England Protestants Both Churches acknowledge that there 's an Honor and Reverence that may be lawfully given to the Holy Images and Pictures of Christ Both Churches express this Honor outwardly Protestants by using them in their Churches and Prayer-books which as Montagu says cannot be abstracted from giving them Honor and Reverence While Catholics go farther and say that 't is lawful to express this Honor and Reverence due to them as they have relation to God by Kissing them pulling off the Hat Bowing Setting of Tapers c. before them in the same manner and with no more just occasion of Scandal and no more breach of any Commandment than the Church of England do's express the Veneration She shews to the Bible in Kissing it to the Church by pulling off the Hat to the Name of Jesus by Bowing to the Communion-Table by setting Candles on it Which being so many Actions intended to signifie the Interior Sentiment and Affection of the Soul there can certainly be no more of Idolatry in them or Superstition than there is in the Intention or in the Act of the Soul the one being the same outwardly what the other is inwardly And however some Divines and Leading Men of the Church of England who are in love with wrangling and thro' the Influence of an Unchristian Temper seem to be afraid of a better Understanding coming amongst Christians take pains to blow up this Controversie with some School and Empty Notions yet 't is not to be thought there 's any great difference between the Two Churches were they to Speak their Sense in a Cool and Moderate Temper where they might be free from the Suggestions of such Hot and Fiery Spirits who seem to be rather Men of State and Policy than of Religion For can it be imagin'd that the Church of England who confesses that the Holy Ghost himself the Apostles and Primitive Christians instructed by the Apostles Honor'd the NAME of the Cross and had an Honorable Esteem for the SIGN of the Cross can be in good earnest against those who express outwardly this Honor which in it self is thus acknowledg'd of Divine Institution and to have been the Doctrin of the Apostles If the Apostles too as she owns above did honor the NAME of the Cross by their Mouths and Words can she condemn those who do the like with their Hands their Heads or Knees If it be the Doctrin of the Holy Ghost to have this Honor for the Name and Sign of the Cross in our Hearts and the Apostles by the instinct of that Holy Spirit did express this by their Words may not We do so too And if We may do this in Words may not we do it in any other way of Expressing our Sense which Nature has given us and are answerable to Words Words are nothing more than for their Signification and if we signifie our thoughts by any other way as by Signs by any Motion or Gesture of our Body these Actions being to express the same affection of our Soul which we other ways do by Words they are as Innocent as our Words and 't is impossible the Actions should be Idolatrous whilst the Words are Orthodox Since being taught by the Apostles to have an Honor in our Hearts for the SIGN of the Cross 't is the same thing before God and Men whether we signifie this outwardly by our Tongues or by our Lips or by our Hands or by our Heads or by our Knees these being only so many different kinds of Speaking to signifie one and the same sense of our hearts And whilst they are so there can be nothing justly charg'd upon any one of these ways of Expressing but will as certainly fall upon all the rest for they being all upon the same intention and design of shewing outwardly the Honor we are taught by the Apostles to have in our hearts and this Honor thus severally express'd being but one and the same founded upon the Relation the Sign of the Cross has to Christ if it be a Religious Worship when 't is signified by the Knee 't is Religious too when signified by the Tongue and alike Religious whilst 't is in the Heart if it be Idolatrous to express it by the Knee in bending 't is Idolatrous too to express it with the Tongue in Words and most of all Idolatrous as it is in the Heart Upon this Point turns the Greatest part of this Controversie which of it self is very inconsiderable But our Answerer takes little care to see how the Question stands He 's for exposing the Church of Rome and as long as he has the knack of doing this by Ridiculing and Drolling what should he trouble himself with such impertinencies as are stating the Question and speaking to the Point He 's
the Crucifixion of our Saviour but especially in the New Common-Prayer-Books interleav'd with Pictures 2ly As to the Commemorative Vse of Images 't is receiv'd and approv'd in the Church of Rome as 't is explicated in the Council of Trent above cited where 't is said That the Use of Holy Images is Beneficial to the People because by them they are put in mind of the Benefits and Blessings receiv'd from Christ and by seeing the Wonderful Miracles wrought by the Power of God and the Exemplary Lives of the Saints they are excited to give God Thanks for such Favors to love him and compose their Lives according to the Exemple of such Holy Men. The same is declared in the Catechism ad Parochos ut sup where the Parish Priest is directed to inform the People That Holy Images are plac'd in Churches to put them in mind of the Divine Mysteries and Blessings that so they may be more Zealous and Attentive in the Love and Service of so Good a God. And that by beholding the Representations of the Saints they may be admonish'd to conform their Lives to such Examples Thus teaches the Church of Rome The Church of England likewise agrees with her in the same Doctrin and Practice allowing of Images as helps to Piety and for the affecting the minds of the Beholders with Pious Cogitations and encouraging them to a Vertuous and Exemplary Life This is most apparent in the Injunctions given by King Edward VI. to his Clergy and Ministers wherein they are order'd to Instruct the People in their Circuits that Images serve for Remembrance whereby Men may be admonish'd of the holy Lives and Conversation of them that the said Images Represent Which is the very Doctrin now mention'd in the Council of Trent and Catechism ad Parochos This Mr. Montagu explicates more at large in his Book call'd A New Gag c. where treating of Images he says to the Papists Images have these uses assign'd by your Schools The Instruction of the Ignorant the Refreshing of History and Exciting Devotion You and WE also give unto them these And a little after The Pictures of Christ the Blessed Virgin and Saints may be made and had in Houses set up in Churches The Protestants do it and use them for Helps of Piety In his Appeal to Caesar likewise he thus delivers the Sense of the Church of England in this affair c. 21. Our strictest Writers says he do not condemn or censure St. Gregory for putting upon them Images that Historical use of suggesting unto moving or affecting the mind even in Pious and Religious Affections For Instance in Remembring more feelingly and so being empassion'd more effectually with the Death Blood-shed and Bitter Passion of our Saviour when we see that Story fully and lively Represented unto us in Colors or Work by a Skilful hand And I know not the Man that is made of human Mold but when he readeth on this Painted Book his Tragical Endurances for Man will reflect upon himself and his own Soul and Conscience with a Lively apprehension of Man's Sin God's Love Christ's endeared Charity in undergoing these unknown Sufferings for our sake Thus this Eminent Author most feelingly explicates the Pious use of Holy Images as proper for the suggesting Good Thoughts and inflaming the Soul with most Christian Affections in order to the Love and Service of God. In this the Reader may behold how little Difference or rather how great an Agreement there is between the Legitimate and Genuin Doctrin of the Church of England and the Church of Rome as to these two first Points mention'd viz. The Historical and Commemorative Vse of Sacred Images Now when a Member of the Church of Rome has endeavor'd to shew that this Doctrin as to the Historical and Commemorative Vse of Holy Images is agreeable to the Antient Church as is done in Nubes Testium who could ever expect that any Member of the Church of England much less a Divine should appear bidding Defiance to such Doctrin with endeavors to shew the Practice of it to be Heathenish Heretical and but a Popish Invention Could a Man think that any Church of England Divine would take so much pains to abuse and Ridicule his own Church Certainly he must be either very Ignorant of what his own Church teaches or very blindly Malicious against the Church of Rome that to expose her should not care what Mischief he did his own Mother Church But thus it happens sometimes when Men are guided by Passion instead of Truth and Reason 't is impossible to avoid these Absurdities when such Bitter Spirits take Pen in hand who look no further in Answering than to Contradict their Adversary right or wrong And how far this Answerer has done this 't will be not amiss in this Place to consider 1st Then he pretends to shew pa. 20. That the first making of Pictures among Christians proceeded partly from the Example of some HERETICS This Bolt he shoots against the Papists But will not any Reader presently reflect that if Pictures in Churches be not a Christian Institution but the Corruption of Heretics that the Church of England for all the Pictures they set up in their Churches follow not Christ and his Apostles as they pretend but the Invention of Heretics And what Credit is this to his Church 2ly He asserts ib. that the making Pictures among Christians had it's Origin principally from the Fond Inclinations of those who being Converted from Heathenism to Christianity retain'd still an old relish and love of those Superstitious Practices to which they had been accustom'd so long Is not this to let the Person of Quality to whom he writes know that the Church of England in using and allowing Sacred Pictures of Christ his Apostles c. as is shewn above in Houses and Churches follows not only an Heretical Abuse but likewise the Superstitious Practices of Heathens 3ly He says that there was no such thing pa. 15. as the Vse of Images in the Primitive Ages Which is to inform his Reader that the Church of England as to this Point of Images is faln from the Christianity of the Primitive Times and that she stands in need of a Reformation 4ly He shews pa. 22. that the having Pictures in Churches is contrary to an Express Canon of the Council of Eliberis held An. 305. by the Fathers of the Primitive Church In which he condemns his own Church for contradicting the Positive Decrees of so Antient a Council 5ly From the Example of an Antient Bishop renting a Veil or Hanging whereon was the Image of Christ he declares pa. 25. in the words of the Bishop such Pictures to be contrary to the Authority of the Scriptures Which is plainly to tell the World that the Use of Hangings such as have Christ or his Saints Represented on them as may be seen in many Houses in Cathedral and Collegiate Churches are all contrary to the Word of God. These are some of the